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Cummiskey’s  Catholic  Family  Library ,  No.  5. 


THE 

CATHOLIC  CHRISTIAN 


INSTRUCTED 

IN  THE 


SACRAMENTS,  SACRIFICE,  CEREMONIES, 

y 

AND 

OBSERVANCES  OF  THE  CHURCH. 


BY  WAY  OF  QUESTION  AND  ANSWER. 


BY  THE  MOST  REV.  DR.  CHADDONER. 


PHILADELPHIA: 

V 

PUBLISHED  BY  EUGENE  CUMMISKEY, 

130  SOUTH  SIXTH  STREET. 

1841. 


# 


ItlUy 


^  CT' 


PREFACE. 


The  design  of  the  following  sheets  being  to  explain 
the  doctrine  and  ceremonies  of  the  Catholic  Church, 
and  to  vindicate  the  same  from  the  misrepresentations  of 
our  adversaries,  the  reader,  whether  Catholic  or  Pro¬ 
testant,  may  reasonably  expect  that  I  should  not  send 
them  abroad  into  the  world  without  taking  some  notice 
of  a  late  performance  of  Dr.  Conyers  Middleton’s,  enti¬ 
tled,  “A  letter  from  Rome,  showing  an  exact  Conform¬ 
ity  between  Popery  and  Paganism;  or  the  Religion 
of  the  present  Romans  derived  from  that  of  their  hea¬ 
then  Ancestors.”  This  being  a  work  directly  levelled 
against  some  part  of  the  ceremonies  of  the  Church,  and 
having  been  received  with  great  applause  by  many  in 
England,  so  as  to  have  passed  through  three  editions  in 
the  space  of  a  few  years  ;  it  is  to  comply  with  so  reasona¬ 
ble  an  expectation  that  I  have  determined  to  employ  my 
preface  in  making  some  animadversions  upon  this  let¬ 
ter  of  the  Doctor;  to  which,  though  consisting  of  se¬ 
venty  pages  in  quarto,  I  hope,  with  the  help  of  God,  in 
one  short  sheet  to  give  a  full  and  satisfactory  answer. 

The  chief  particulars  which  the  Doctor  objects  against 
in  the  religion  of  modern  Rome,  and  upon  which  he 
grounds  the  parallel  which  he  pretends  to  make  be¬ 
tween  popery  and  paganism,  are  these :  1st,  The  use 
of  incense  and  perfume  in  churches :  2dly,  The  use 
of  holy  water :  3dly,  The  burning  of  lamps  and  candles  : 
4thly,  Offerings  or  votive  gifts  :  5thly,  Images,  which  he 
jumbles  together  with  the  veneration  of  the  saints:  Gthly, 
Chapels  on  the  way-side  for  the  devotion  of  travellers, 
crosses  and  sometimes  chapels  upon  hills ;  7thly,  Pro- 
>  cessions:  8thly,  Miracles,  with  which,  it  seems,  he  is 
very  much  offended  wherever  he  meets  them,  and  there¬ 
fore  he  dwells  longer  upon  that  subject  than  any  other. 
All  these  things  he  pretends  to  discover  in  the  religion 


3 


4 


PREFACE. 


of  the  old  pagans ;  and  therefore  imagines  he  has  a  right 
to  conclude,  that  the  modern  Romans  have  derived  their 
whole  religion  from  them. 

Before  I  proceed  to  examine  these  particulars,  and  to 
answer  the  Doctor’s  objections  against  them,  I  cannot 
but  take  notice  of  a  piece  of  foul  play  in  him,  unworthy 
of  that  candour  of  which  he  makes  profession,  and  which 
he  acknowledges  he  met  with  in  all  those  whom  he  had 
the  honour  to  converse  with  at  Rome,  which  is,  that 
having  undertaken  in  his  title-page  to  show  an  exact 
conformity  between  the  religion  of  the  present  Romans 
and  that  of  their  pagan  ancestors  ;  and  in  the  body  of  his 
book  having  more  than  once  given  the  preference  to  the 
latter,  yet  in  drawing  his  parallel  he  has  been  so  disin¬ 
genuous  as  to  dissemble,  on  the  one  side,  all  the  grosser 
superstitions  of  the  Pagans,  and  for  the  most  part  only 
to  take  notice  of  certain  observances,  which  were  in  no 
otherwise  criminal  than  in  being  applied  to  the  wor¬ 
ship  of  false  gods,  and  on  the  other  side  he  has  quite 
passed  over  in  silence  the  most  substantial  parts  of  the 
religion  of  the  present  Romans,  and  only  cavilled  at 
some  ceremonies  or  matters  of  less  importance.  For, 
can  the  Doctor  really  think,  that  the  belief  of  the  Scrip¬ 
ture,  and  of  the  creeds,  is  no  part  of  the  religion  of 
Rome  1  Is  not  the  one,  true,  and  living  God  worship¬ 
ped  there  in  three  persons,  the  Father,  and  the  Son, 
and  the  Holy  Ghost'?  Do  not  the  people  universally 
believe  in  Jesus  Christ]  Is  not  the  eacharistic  sacrifice 
offered  in  all  their  churches,  in  memory  of  his  death 
and  passion]  Is  not  the  word  of  God  preached  amongst 
them;  the  divine  office,  consisting  of  psalms,  Scripture 
lessons,  &c.  daily  sung;  the  sacraments  frequented, 
&c.]  And  which  of  all  these  things  has  been  derived 
to  the  modern  Romans  from  their  heathen  ancestors] 
But  it  was  not  for  the  Doctor’s  purpose  to  take  any 
notice  of  any  of  these  things,  not  so  much  as  even  of 
the  articles  of  the  profession  of  faith,  published  by  Pope 
Pius  IV.,  which  he  very  well  knows  to  be  the  standard 
of  what  he  calls  popery,  and  yet  has  not  so  much  as  of¬ 
fered  to  show  any  conformity  in  any  one  of  them  (except- 


PREFACE. 


9 


ing  the  articles  of  saints  and  their  images,  which  he 
grossly  misrepresents)  with  the  doctrine  or  practice  of 
the  pagans.  To  such  shifts  as  these  are  persons 
unhappily  driven,  who  are  resolved  to  maintain  a  bad 
cause. 

But  let  us  see  what  these  gross  superstitions  are, 
upon  which  the  Doctor  grounds  his  charges  against  the 
modern  Romans,  and  would  have  his  readers  believe  they 
are  no  better  than  Pagans.  In  the  first  place,  he  instances 
the  use  of  incense  in  churches;  and  we  may  presume 
he  is  too  well  acquainted  with  the  rules  of  rhetoric  not 
to  rank  in  the  front  some  of  those  which  he  esteems  the 
strongest  arguments  ;  so  that  he  looks  upon  this  as  one 
of  the  most  notorious  instances  of  heathenish  supersti¬ 
tion.  But  has  he  any  thing  to  urge  against  it  from 
Scripture,  the  only  rule  of  a  Protestant’s  faith  1  Not 
one  single  word .  On  the  contrary,  if  he  had  been  as  well 
read  in  the  Scriptures,  as  he  would  seem  to  be  in  the 
heathen  poets,  he  would  have  found  the  use  of  incense 
in  the  temple  of  God,  and  that  by  God’s  own  ordinance,* 
in  records  of  a  far  more  ancient  date  than  any  he  can 
produce  for  the  use  of  it  among  the  heathens,  who  in 
this,  as  in  many  other  things,  did  but  mimic  the  sacred 
ceremonies  prescribed  in  the  law  of  God.  And  certainly 
a  person  who  has  been  but  moderately  versed  in  the 
sacred  writings,  will  be  surprised  to  find  the  use  of  in¬ 
cense  ranked  by  the  Doctor  amongst  heathenish  rites, 
since  it  is  so  frequently  mentioned  with  honour  in  God’s 
holy  wrord  ;  as  wThen  the  psalmist  desires  that  his  prayer 
may  ascend  as  incense  in  the  sight  of  God,  Psalm  cxli. 
2;  as  the  prophet  Malachy  (as  his  wmrds  are  rendered 
in  the  Protestant  Bible)  foretells,  chap.  i.  11,  that  in 
the  church  of  Christ,  incense  shall  be  offered  in  every 
place  to  God’s  holy  name;  as  when  St.John  in  the 
Revelation,  chap.  v.  8,  and  chap.  viii.  4,  &c.,  represents 
to  us  odours  and  incense  burning  before  God  in  the 
heavenly  Jerusalem.  For,  allowing  these  texts  to  be 
figurative,  yet  we  are  not  to  suppose  that  the  sacred 

*  See  Exod.  xxx.  7,  8 ;  xl.  27.  Lev.  xvi.  12,  &c. 

1* 


6 


PREFACE. 


penmen  would  describe  to  us  the  service  either  of  the 
militant  or  triumphant  church,  by  figures  borrowed  from 
heathenish  superstition.  As  for  what  the  Doctor  has 
alleged  against  the  use  of  incense  out  of  the  Acts  of 
the  Martyrs,  who  chose  rather  to  die  than  offer  incense 
to  false  gods,  and  out  of  the  law  of  Theodosius,  which 
confiscates  the  places  in  which  the  pagans  had  offered 
incense  to  their  deities,  he  could  not  but  know,  that  all 
this  was  utterly  foreign  to  his  purpose :  but  if  he  had 
a  mind  to  be  informed  of  the  antiquity  of  the  ceremonial 
use  of  incense  amongst  the  Christians,  he  might  have 
found  it  in  the  most  ancient  liturgies,  and  even  in  the 
very  canons  attributed  to  the  apostles,  can.  3. 

The  next  thing  the  Doctor  objects  against  as  hea¬ 
thenish,  is  the  use  of  holy  water,  which  he  pretends  to 
derive  from  the  heathens,  because  he  finds  in  his  poets 
that  the  pagans  of  old,  in  entering  into  their  temples, 
used  to  be  sprinkled  with  water;  and  he  thinks  he  has 
discovered  in  some  scraps  of  old  Greek  verses,  that  there 
was  salt  mingled  with  this  water;  and,  which  is  still  a 
more  wonderful  discovery,  in  poring  upon  old  medals, 
he  imagines  he  has  found  out  something  not  unlike  a 
sprinkling-brush  among  the  things  used  by  the  pagan 
priests.  But  what  a  pity  it  is  that  amongst  all  these 
great  discoveries  he  has  not  met  with  any  account  of  the 
heathens  ever  making  use  of  water  sanctified  by  the 
word  of  God  and  prayer,  in  the  name,  and  by  the  virtue 
of  Jesus  Christ:  for  this  is  what  we  call  holy  water, 
and  this  the  pagans  never  used.  As  for  the  rest,  we  find 
mention  of  holy  water,  that  is,  water  sanctified  for  reli¬ 
gious  uses,  in  the  most  sacred  records  of  the  divine  law, 
long  before  the  heathens  abused  it  to  their  superstition: 
See  Numb.  xix.  And  the  Doctor  might  with  full  as 
good  a  grace  have  proved  the  sacrament  of  baptism  to 
be  a  heathenish  practice,  from  the  pagans’  use  of  water 
in  their  temples,  as  to  have  alleged  it  against  holy  water; 
which  is  with  us  a  memorial  of  our  baptism,  as  that  in 
the  old  law  was  a  figure  of  it.  As  for  the  yearly  festival 
which  the  Doctor  says  is  celebrated  with  great  solemnity 
in  the  month  of  January,  and  is  called  the  Benedic- 


PREFACE* 


7 


tion  of  Horses,  I  never  yet  met  with  it  in  the  Roman 
Calendar;  and  though  1  have  spent  the  greatest  part  of 
my  life  abroad,  never  saw  nor  heard  of  any  such  cere¬ 
mony  as  that  which  he  pretends  is  practised  upon  that 
day  by  the  monks  of  St.  Antony,  near  St.  Mary  Major, 
in  Rome.  But  however  this  be,  we  may  hope  there  is 
nothing  heathenish  in  this  ceremony,  since  the  Doctor, 
who  is  so  good  a  Christian,  procured,  though  it  was, 
as  he  says,  at  the  expense  of  eighteen  pence,  his  own 
horses  to  be  blessed  by  these  good  monks,  p.  20. 

The  third  thing  which  the  Doctor  quarrels  with,  as 
derived  from  the  heathens,  is  the  burning  of  lamps  before 
the  altars,  and  setting  up  wax  candles  to  burn  in  the 
time  of  divine  service.  This,  he  says,  was  first  intro¬ 
duced  by  the  Egyptians ;  for  w’hich  he  quotes  in  the 
margin,  Clement  of  Alexandria  Stromat,  1,  1.  c,  16. 
But  this  author  says  no  such  thing,  and  the  true  ori¬ 
ginal  of  setting  up  lights  or  burning  lamps  in  temples, 
is  to  be  found  in  the  law  of  God,Exod.  xxv.  and  xxxvii. 
And  as  the  devil  affected  to  have  his  temples,  altars, 
priests,  sacrifices,  and  all  other  things  which  were  used 
in  the  worship  ot  the  true  God,  so  no  wonder  that  he 
procured  also  to  have  lamps  set  up  in  his  temples  in 
imitation  of  those  which  by  the  law  of  God  were  appoint¬ 
ed  to  burn  before  the  sanctuary.  The  Doctor  therefore 
is  very  much  mistaken,  when  he  too  hastily  concludes 
that  every  ceremony  used  by  the  heathens  in  the  worship 
of  their  false  gods  is  consequently  heathenish,  and  as 
such  ought  to  be  banished  from  thewrorship  of  the  true 
God,  since  the  greatest  part  of  these  ceremonies  were 
indeed  borrowed  by  the  heathens  from  the  worship  of 
the  true  God. 

Next  to  the  lamps  or  wax-lights  burning  before  the 
altars,  he  falls  upon  the  number  of  offerings  or  votive 
gifts  hung  up,  in  testimony  of  cures  or  deliverances, 
around  the  altars,  or  the  shrines  of  the  saints  :  all  which 
he  takes  for  downright  heathenism,  because  he  finds  the 
footsteps  of  the  like  offerings  hung  up  in  the  temples 
of  the  heathens.  But  here  let  him  take  notice  once 
for  all,  that  practices  in  themselves  innocent,  are  not 


8 


PREFACE. 


rendered  unlawful  by  having  been  abused  by  the  hea* 
thens  to  their  superstition  ;  that  all  that  was  heathenish 
in  this  case  was  the  referring  and  dedicating  these  things 
to  the  honour  of  their  false  deities;  and  that  it  cannot 
be  disagreeable  to  the  true  and  living  God  that  such  as 
believe  they  have  received  favours  from  him,  by  the 
prayers  of  his  saints,  should  make  a  public  acknowledg¬ 
ment  of  it. 

The  Doctor  could  not  but  be  sensible,  that  the  thino-s 
which  he  has  hitherto  objected  against  had  nothing  hea¬ 
thenish  in  their  nature,  and  that  not  one  of  them  was 
ever  condemned  or  prohibited  by  the  law  of  God  ;  and, 
therefore,  since  truth  would  furnish  him  with  no  arms 
in  order  to  make  out  his  charge  of  idolatry  and  heathen¬ 
ish  superstition,  in  which  he  pretends  that  modern  Rome 
equals  or  exceeds 'her  pagan  ancestors,  he  is  forced  to 
call  in  to  his  assistance  misrepresentation  and  slander. 
For  what  is  it  else  but  the  grossest  misrepresentation 
and  downrio-ht  slander  to  charge  the  Church  of  Rome, 
as  he  does,  p.  29,  of  the  finishing  act  and  last  scene  of 
genuine  idolatry ,  in  crowds  of  bigot  votaries  prostrating 
themselves  before  some  image  of  wood  or  stone ,  and  paying 
divine  honours  to  an  idol  of  their  own  erecting?  The 
Doctor  should  have  remembered  here  what  he  promised 
in  his  preface,  viz.  to  produce,  for  what  he  should  charge 
upon  us,  such  vouchers  as  we  ourselves  would  allow  to 
be  authentic.  Instead  of  which  we  are,  it  seems,  upon 
his  bare  word,  without  either  proof  or  witness,  to  believe 
a  charge  w’hich  in  itself  is  highly  improbable,  and  which 
every  one,  that  is  acquainted  with  the  doctrine  and  prac¬ 
tice  of  the  Catholic  Church,  knows  to  be  absolutely 
false.  The  second  Council  of  Nice,  to  which  the  Council 
of  Trent  refers  in  the  decree  concerning  images,  de¬ 
clares  that  divine  honour  (Latria)  is  not  to  be  given  them, 
Acts  vii.,  and  the  Council  of  Trent,  sess.  25,  declares, 
that  we  are  not  to  believe  there  is  any  divinity  or  virtue 
in  them,  for  which  they  are  to  be  worshipped ;  that  we 
are  not  to  pray  to  them,  nor  put  our  trust  in  them.  And 
every  child  among  us  knows,  that  if  we  keep  with 
respect  the  images  or  pictures  of  Christ  and  his  saints, 


PREFACE. 


9 


it  is  not  to  make  them  our  gods,  as  the  heathens  did 
their  idols,  nor  to  give  them  the  honour  that  belongs  to 
God  ;  but,  by  the  honour  we  show  to  the  memorials,  to 
express  our  esteem,  love,  and  veneration  for  the  persons 
represented  by  them,  and  tofiise  them  as  helps  to  raise 
our  thoughts  and  affections  to  heavenly  thino-s. 

But  the  easier  to  make  out  this  charge  of  idolatry 
against  us,  the  Doctor  has  made  an  important  discovery, 
which  he  fathers  upon  St.  Jerome,  though  indeed  it  is 
an  invention  of  his  own ;  which  is,  that  all  images  of  the 
dead  are  idols,  and  consequently  are  liable  to  ^all  those 
censures  which  in  the  Scripture,  in  the  fathers,  and  in 
the  laws  of  Christian  emperors,  are  pronounced  against 
idols.  An  important  discovery,  indeed  !  by  which°it  ap¬ 
pears,  that,  after  all  the  pretences  of  his  own  church  to 
a  thorough  reformation,  she  has  not  yet  got  rid  of  idols, 
but  has  them  everywhere  standing,  and  new  ones  daily 
erected,  in  spite  of  the  law  of  God  ;  and  that  not  only  in 
every  private  house,  inhabited  by  her  children,  (scarce 
one  of  which  is  found  without  some  image  or  picture  of 
the  dead,)  but  also  in  her  very  churches,  out  of  which 
though  she  has  generally  removed  the  images  of  Christ, 
(which  it  is  hoped  the  Doctor  will  not  look  upon  to  be 
idols,  if  he  believes  the  resurrection  of  his  Redeemer,) 
yet  she  has  brought  in,  in  their  stead,  the  images  of 
Moses  and  Aaron,  who  are  certainly  dead  ;  and,  what  is 
worse  still,  has  introduced  dead  lions  and  unicorns  into 
the  sanctuary,  in  place  of  the  cross  of  Christ;  though 
this  also  of  late  has  been  erected  upon  the  top  of  the 
chief  church  of  the  kingdom,  surrounded  with  many 
other  of  the  Doctor’s  idols,  to  the  great  offence  of  the 
Puritans,  who  are  the  only  people  that  will  thank  the 
Doctor  for  the  pains  he  has  been  at  to  furnish  them  with 
arms  against  the  Established  Church.  Though  it  is  to 
be  feared,  if  they  take  for  good  the  Doctor’s  definition  of 
an  idol,  their  zeal  against  idolatry  may  raise  some  scru¬ 
ple  in  them,  with  relation  to  the  images  of  kings 
deceased,  which  they  carry  in  their  pockets,  or  hoard 
up  their  in  bags,  and  which,  it  is  thought,  they  worship 
more  than  either  their  living  king  or  any  deity  what¬ 
soever. 


10 


PREFACE. 


What  then  is  the  real  difference  between  idols  (Lat. 
Simulacra)  and  those  images  or  pictures  which  we 
have  in  our  churches  ]  It  is  this,  that  idols,  according 
to  the  ecclesiastical  use  of  the  word,  adopted  by  the 
holy  fathers  and  all  antiquity,  are  only  such  images  as 
are  set  up  for  gods,  and  honoured  as  such ;  or  in  which 
some  divinity  or  power  is  believed  to  reside  by  their 
worshippers,  who  accordingly  offer  prayers  and  sacrifice 
to  them,  and  put  their  trust  in  them.  Such  were  the 
idols  of  the  Gentiles,  and  such  were  those  images  of  the 
dead,  of  which  St.  Jerome  speaks,  (in  chap.  37.  Isaias ;) 
viz.  the  gods  of  those  nations  which  Senacherib  and  his 
predecessors  the  Asyrian  kings  had  destroyed  ;  which, 
having  been  no  better  than  the  images  of  men  doubly 
dead,  were  by  Senacherib  and  his  servants  foolishly  and 
impiously  compared  to  the  true  and  living  God.  So  that 
it  is  true  enough  that  these  idols  were  images  of  the 
deacL,  which  is  all  that  St.  Jerome  asserts;*  but  it  is 
not  true,  that  all  images  of  the  dead  are  idols,  which 
is  what  Dr.  Middleton  would  infer.  I  shall  only  add, 
with  relation  to  St.  Jerome,  that  he  expressly  affirms 
that  the  saints  are  not  to  be  called  dead,  but  living; 
and  therefore  their  images  are  out  of  the  question, 
E  contra  Vigilant.  Sancti  non  appellantur  mortui  sed 
viventes . 

“  But  our  notion  of  the  idolatry  of  modern  Rome 
(says  the' Doctor,  p.  31)  will  be  much  heightened  still, 
and  confirmed,  as  oft  as  we  follow  them  into  those  tem¬ 
ples,  and  to  those  very  altars  which  were  built  originally 
and  dedicated  by  their  heathen  ancestors,  the  old  Ro¬ 
mans,  to  the  honour  of  their  pagan  deities ;  where  w~e 
shall  hardly  see  any  other  alteration  than  the  shrine  of 
some  old  hero  filled  now  by  the  meaner  statue  of  some 
modern  saint.”  There  is  another  trifling  difference, 
which  he  does  not  think  worth  while  to  take  notice  of; 
which  is,  that  all  these  temples  are  now  dedicated  to  the 
service  of  the  true  and  living  God  ;  that  the  word  of  God 
is  there  preached,  the  divine  praises  sung,  and  the  great 

*  Quae  idola  intelligimus  imagines  mortuorum.  In  cap.  37, 
Isaiffi. 


PREFACE. 


11 


eucharistic  sacrifice,  the  memorial  of  the  passion  of 
Jesus  Christ,  daily  celebrated  ;  whereas  before  they 
were  dedicated  to  the  worship  of  the  devil. 

But,  besides  this,  the  Doctor  cannot  be  ignorant  that 
the  modern  Roman  altars  are  not  the  same  as  those  the 
heathens  made  use  of  for  their  sacrifices ;  that  the 
image  of  Christ  crucified  is  placed  upon  all  our  altars, 
not  to  be  worshipped  as  a  god,  like  those  idols  which  he 
calls  the  shrines  of  his  old  heroes,  but  as  a  memorial  of 
Christ’s  passion;  that  the  churches,  though  called  by 
the  names  of  the  saints  whose  relics  are  there  reposited, 
or  memory  celebrated,  are  not  erected  to  the  saints,  much 
less  to  their  images,  but  the  God  of  the  saints ;  that 
our  devotion  to  the  saints  goes  no  farther  than  the  de¬ 
siring  their  prayers ;  and  that  their  pictures  or  images 
are  no  more  with  us  than  their  memorials,  which  we°re- 
spect  for  their  sakes. 

But  the  Doctor,  it  seems,  is  offended  that  the  Pantheon 
and  other  temples  of  the  pagans  have  been  changed  into 
churches  of  the  blessed  Virgin  and  the  saints,  and  thinks 
that  the  old  possessors  (the  heathen  deities)  had  a  better 
title  to  them  than  the  Mother  of  Christ  or  his  martyrs ; 
and  declares,  that  he  should  be  much  more  inclined  to 
pay  his  devotion  to  a  Romulus  or  Antonine,  than  to  (the 
illustrious  martyrs)  Laurence  or  Damian,  p.  33,  34.  I 
suppose,  by  the  same  rule,  he  must  take  it  very  ill  to 
find  so  many  popish  churches,  nigher  home,  changed 
into  Protestant  temples,  without  so  much  as  taking  the 
pains  to  christen  them  anew  :  so  that,  without  going  to 
Rome,  we  may  find  a  Laurence,  an  Albian,  and  a  great 
number  of  other  Romish  saints  in  the  very  heart  of  Lon¬ 
don.  F or  since  he  openly  declares,  that  the  pagan  deities 
had  a  juster  title  to  religious  veneration  than  any  of  these 
saints,  consequently  a  church  of  St.  Laurence  must 
needs  give  more  offence  than  a  temple  of  Bacchus. 

But  some  may  possibly  apprehend,  from  the  way  that 
the  Doctor  speaks  of  the  martyrs  of  Christ,  that  he  is  no 
greater  friend  to  Christianity  in  general  than  he  is  to 
popery:  for  though  some  ancient  heretics  have  objected 
of  old  to  the  Catholic  church,  as  he  now  does,  that  we 


12 


PREFACE. 


had  but  changed  our  idols  in  worshipping  the  saints  in¬ 
stead  of  the  pagan  deities,  (which  was  the  objection  of 
Vigilantius  and  of  Faustus  the  Manicham,  as  we  learn 
from  the  writings  of  St.  Jerome  against  Vigilantius, 
and  of  St.  Augustine  against  Faustus,  1.  20,  c.  21,)  yet 
no  one,  that  pretended  to  the  name  of  Christian,  ever 
ventured  to  prefer  the  pagan  deities  before  the  martyrs 
of  Christ.  This  was  an  extravagance  that  none  but 
Julian  the  Apostate  was  capable  of,  from  whom  the 
Doctor  has  copied  it.  See  St.  Cyril  of  Alexandria,  1.  6, 
contra  Julianum. 

As  to  what  he  tells  us  upon  hearsay,  that  some  of  the 
images  of  the  saints  were  originally  statues  of  the  pagan 
deities,  and  others  designed  by  the  sculptors  or  painters 
for  the  representation  of  their  own  mistresses;  till  he 
brings  some  better  authority  for  it,  than  it  is  said ,  we 
shall  not  think  it  worth  while  to  take  any  notice  of  it. 
For  if,  in  things  that  he  positively  asserts,  he  makes  no 
scruple  of  advancing  notorious  untruths,  as  when  he  tells 
us,  p.  33,  that  many  of  the  Romish  saints  were  never 
heard  of  but  in  our  legends  ;  and  that  many  more  have 
no  other  merit  but  that  of  raising  rebellions  in  defence  of 
their  idols  and  throwing  whole  kingdoms  intoconvulsions 
for  the  sake  of  some  gainful  imposture :  if,  I  say,  in 
such  things  as  these,  which  he  affirms  to  be  certain,  he 
advances  such  falsehoods,  who  will  venture  to  believe 
what  he  tells  only  upon  hearsay  1 

His  pretending  to  derive  the  name  of  St.  Orestes  from 
Mount  Soracte  is  ridiculous  beyond  measure  :  and  his 
suspecting  that  some  who  are  honoured  as  martyrs  w'ere 
originally  no  other  than  the  heathen  deities,  by  reason 
of  some  affinity  which  he  decovers  in  their  names,  is  a 
groundless  suspicion,  as  anyone  will  be  convinced,  that 
is  not  entirely  a  stranger  to  ancient  church  history ; 
in  which  we  find,  by  innumerable  instances,  that  as  a 
great  part  of  the  primitive  saints  and  martyrs  had  been 
converts  from  paganism,  so  a  great  many  of  their  names 
had  no  small  affiinity  with  those  of  the  heathenish  dei¬ 
ties  ;  and  sometimes  were  the  very  same,  as  in  the  New 
Testament  itself  we  find  a  Dionysius,  Acts  xvii.  34, 


PREFACE. 


13 


which  is  the  Greek  name  of  Bacchus,  and  Her¬ 
mes,  Rom.  xvi.  14,  which  is  the  Greek  name  of  Mer¬ 
cury. 

As  to  what  he  writes  of  Julia  Evodia,  no  such  saint 
was  ever  honoured  in  our  church,  much  less  any  saint 
Viar,  so  that  these  petty  stories,  like  the  inscriptions 
which  he  alleges,  which  are  the  works  of  private  persons 
without  any  authority,  are  not  worth  our  notice,  no  more 
than  Usher’s  conjecture  concerning  St.  Amphibalus,  or 
Mabillon’s  concerning  St.  Veronica  :  for  allowing  them 
both  to  be  as  well  grounded  as  the  Doctor  can  desire,  it 
will  only  follow  that  there  has  been  a  mistake  in  the 
name  of  the  ecclesiastic  harboured  by  St.  Alban,  and 
that  of  the  pious  woman,  on  whose  handkerchief  our 
Saviour  imprinted  the  image  of  his  face.  But  after  all, 
neither  the  one  nor  the  other  was  ever  canonized  by  the 
church,  nor  are  their  names  found  in  the  Roman  mar- 
tyrology. 

I  cannot  comprehend  why  the  Doctor,  p.  44,  should 
bring  in  the  adoration  of  the  hosts,  which  he  calls  the 
principal  part  of  worship,  and  the  distinguishing  article 
of  faith  in  the  creed  of  modern  Rome ;  of  which  he  con¬ 
fesses  he  cannot  find  the  least  resemblance  or  similitude 
in  any  part  of  the  pagan  worship  ;  unless  it  were  to  dis¬ 
prove  that  exact  conformity,  which  in  his  title-page  he 
had  promised  to  prove  betwixt  popery  and  paganism ; 
or  rather  to  make  way  for  alleging  against  us  the  au¬ 
thority  of  Tully,  which  he  prefers  before  that  of  the 
apostles  and  evangelists,  of  the  absurdity  of  believing 
that  to  be  God  which  we  receive  under  the  sacramental 
veils  :  an  absurdity,  which  the  Doctor  could  have  had 
no  room  to  have  objected  to  us,  had  he  not  forgotten  his 
own  catechism,  which  informed  him,  that  the  body  and 
blood  of  Christ  are  verily  and  indeed  taken  and  received 
by  the  faithful  in  the  Lord’s  Supper.  For  if  the  faithful 
in  this  system  may  not  he  said  to  feed  upon  their 

God,  neither  can  they  in  the  system  of  transubstantia- 

tion. 

But  now  the  Doctor  is  pleased  to  leave  the  churches, 
and  make  an  excursion  into  the  country,  the  whole  face 

2 


14 


PREFACE. 


of  which,  as  he  is  pleased  to  tell  us,  p.  44,  has  the  visible 
characters  of  paganism  upon  it;  because  of  the  little 
chapels  which  frequently  occur  upon  the  way,  where  tra¬ 
vellers  often  kneel  down  to  say  a  prayer;  and  because  of 
the  many  crosses  everywhere  erected.  And  who  will 
dare  presume  after  this  to  open  his  mouth  in  favour  of 
popery,  when  he  understands  that  the  Doctor  has  de¬ 
monstrated,  by  what  he  has  discovered  in  his  travels, 
that  all  Papists  are  pagans  ;  because  their  very  travel¬ 
lers  are  so  superstitious  as  sometimes  to  kneel  down  and 
say  a  prayer  before  a  country  chapel,  where  they  find 
some  memorial  of  Christ’s  passion;  and  because  they 
have  everywhere  erected  that  antichristian  standard, 
the  cross  of  Christ  ?  But  what  is  still  more  heathenish 
in  the  Doctor’s  eyes,  is  that  these  little  oratories  or 
crosses  are  sometimes  under  trees,  and  sometimes  upon 
the  tops  of  hills,  which  he  ingeniously  interprets  to  be 
the  high-places  condemned  in  the  Old  Testament.  But 
the  truth  is,  and  all  Papists  are  convinced  of  it,  that  a 
place  is  neither  better  nor  worse  for  divine  worship,  be¬ 
cause  it  is  on  a  high  place  or  low ;  near  trees  or  at  a 
distance  from  them :  and  what  was  condemned  of  old 
in  the  high-places  mentioned  in  the  Scripture,  was  not 
their  being  upon  hills,  for  God  is  no  less  the  God  of  the 
mountains  than  of  the  valleys  ;  and  his  temple  in  Je¬ 
rusalem  was  built  upon  a  hill,  viz.  on  Mount  Moria, 
2  Paral.  iii.  1 ;  but  they  were  condemned  because  the 
worship  there  exhibited  was  either  heathenish  or  schis- 
matical,  that  it  was  either  given  to  strange  gods,  or,  if 
to  the  God  of  Israel,  was  given  contrary  to  his  appoint¬ 
ment,  who  had  forbidden  sacrifice  to  be  offered  in  any 
other  places  but  in  his  temple  at  Jerusalem  ;  see  Deut. 
xii.5,  11,  13,  14. 

From  the  country  the  Doctor  returns  again  to  the 
towns,  and  there  quarrels  with  the  images  and  altars 
"which  he  pretends  to  meet  with  everywhere,  and  which 
he  takes  to  be  visible  marks  of  paganism  :  but  were  the 
old  pagans  to  come  to  life  again,  and  to  understand 
whose  images  these  are,  viz.  of  Jesus  Christ,  of  his  bless¬ 
ed  Mother,  of  his  apostles  and  martyrs,  by  whose 


PREFACE. 


15 


preaching,  labours,  and  blood,  paganish  superstition  was 
banished  out  of  the  world,  and  who,  upon  that  account, 
are  now  honoured,  they  would  be  far  from  being  of  the 
Doctor’s  mind,  and  would  look  upon  these  images  as 
evident  proofs  of  these  people  being  Christians,  who 
show  so  much  regard  for  Christ  and  his  saints. 

But  in  the  towns  the  Doctor  is  also  offended  with  pro¬ 
cessions,  which,  as  he  is  pleased  to  say,  are  seen  on  every 
festival  of  the  Virgin,  or  rather  Romish  saint,  which 
he  supposes  to  be  the  sacrifices,  pomps,  and  dances, 
mentioned  by  Plutarch  in  Numa,  p.  16,  and  concludes 
that  these  processions  must  needs  be  heathenish,  the 
more  because  he  finds  in  Apuleius,  an  account  of  some¬ 
thing  like  a  procession  performed  by  the  heathens  in 
honour  of  their  gods.  But  the  Doctor  might  have  found 
an  account  of  a  religous  procession  in  an  author  much 
more  ancient  than  Apuleius,  amongst  the  worshippers  of 
the  true  God,  if  he  would  have  consulted  2  Kings  vi. 
I  fear  the  Doctor  has  no  great  opinion  of  this  kind  of 
monuments  of  antiquity :  the  less,  because  he  finds 
therein  frequent  mention  of  miracles,  which  are  things 
he  never  can  digest,  wherever  he  meets  them. 

But  the  pagans,  it  seems,  pretended  to  miracles,  and 
therefore  the  Romish  religion  which  pretends  to  miracles 
must  needs  be  paganish.  It  is  a  pity  the  Doctor  did  not 
here  speak  out  in  favour  of  his  friends  the  freethinkers, 
and  argue  thus :  the  pagans  pretended  to  build  their 
religion  upon  miracles;  therefore  the  Jewish  religion  of 
old,  and  the  Christian  now,  both  which  appeal  to  miracles 
as  their  first  and  chief  foundation,  are  no  better  ground¬ 
ed  than  paganism.  But,  even  in  the  instances  which 
the  Doctor  alleges,  (and  we  may  be  sure  he  has  picked 
out  such  as  he  thought  most  for  his  purpose,)  it  is  easy 
to  take  notice  that  the  miracles  pretended  to  by  the  pa¬ 
gans  had  no  probable  grounds  to  support  them,  no  num¬ 
ber  of  witnesses  to  attest  them,  no  contemporary  writers 
to  vouch  from  them,  but,  as  in  the  case  of  the  victory 
supposed  to  have  been  gained  over  the  Latins  by  the  as¬ 
sistance  of  Castor  and  Pollux,  all  was  built  upon  a  popular 


16 


PREFACE. 


opinion,  or  the  testimony  of  one  or  two  that  pretended 
to  have  seen  those  deities ;  which  was  greedily  swal¬ 
lowed  by  the  general  and  the  senate  as  a  token  of  the 
divine  favour,  who  thereupon  erected  a  temple  to  them. 
Whereas,  in  the  case  which  the  Doctor  supposes  to  be 
parallel  to  this,  of  the  victories  gained  against  the  in¬ 
fidels  in  the  holy  wars,  by  the  assistance  of  the  martyrs, 
these  saints,  as  appears  by  what  he  has  in  the  margin, 
were  seen  by  both  the  Christian  and  infidel  army  ;  and 
the  history  of  it  was  written,  as  we  learn  from  the  Doc¬ 
tor  himself,  by  an  eyewitness. 

But  whether  the  miracles  which  he  has  pitched  upon 
for  the  subject  of  his  ridicule  be  true  or  false,  there  is 
nothing  at  least  heathenish  in  them,  and  consequently 
nothing  that  can  be  of  any  service  to  him  to  make  out 
the  exact  conformity,  which  he  pretends  to  demonstrate, 
between  popery  and  paganism.  In  the  mean  time,  the 
Doctor  is  not  ignorant,  that  it  is  not  upon  such  things  as 
most  of  those  are  which  he  alleges,  that  we  lay  any 
stress  ;  neither  have  we  any  need  to  appeal  to  them ;  for 
God  has  been  pleased  in  every  age  to  work  far  more 
evident  miracles  in  his  church,  by  the  ministry  of  his 
saints :  in  raising  the  dead  to  life,  in  curing  the  blind 
and  the  lame,  in  casting  out  devils,  in  healing  in  a  mo¬ 
ment  inveterate  diseases,  and  the  like  stupendous  works 
of  his  power,  attested  by  the  most  authentic  monuments, 
and  very  frequently  (as  may  be  seen  in  the  acts  the 
canonizations  of  the  saints)  by  the  depositions  of  in¬ 
numerable  eyewitnesses,  examined  upon  oath  ;  and  by 
the  public  notoriety  of  the  facts ;  whi£h  kind  of  mi¬ 
racles,  so  authentically  attested,  will  be  to  all  ages  a 
standing  evidence,  that  the  church,  in  whose  commu¬ 
nion  they  have  all  been  wrought,  is  not  that  idolatrous 
pagan  church  which  the  Doctor  pretends,  but  the  true 
Spouse  of  Christ,  which  alone  has  inherited  in  all  ages 
that  promise  which  the  Lord  made  at  his  departure,  St. 
John  xiv.  12,  13.  ‘  Amen,  amen,  I  say  unto  you  he  that 
believeth  in  me,  the  works  that  I  do,  he  also  shall  do, 
and  greater  than  these  shall  he  do.  Because  I  go  to 
the  Father.  And  whatsoever  ye  shall  ask  the  Father  in 
my  name,  that  w'ill  I  do.’ 


PREFACE. 


17 


And  here  I  might  take  my  leave  of  the  Doctor,  for 
what  he  adds,  p.  65,  &c.,  to  derive  the  church  sanctua¬ 
ries  from  the  asylum  opened  by  Romulus  to  receive 
fugitives,  the  authority  of  the  pope  from  the  pagan  pon¬ 
tiff,  and  the  religious  orders  from  the  colleges  of  the 
Augurs,  Falii,  &c.,  is  so  very  weak,  that  it  would  betri¬ 
fling  away  my  time  to  take  any  notice  of  it.  But,  before 
we  part,  I  must  put  the  Doctor  and  his  friends  in  mind 
that  some  people  will  naturally  infer,  from  what  he  ima¬ 
gines  he  has  so  fully  proved,  viz.  that  popery  and  pa¬ 
ganism  stand  upon  the  same  bottom,  and  that  one  is 
no  better  than  the  other ;  they  will  infer,  I  say,  that 
the  orders  which  his  church  pretends  to  have  by  suc¬ 
cession  from  the  Church  of  Rome  are  no  more  valid  than 
if  they  proceeded  from  an  Indian  Brachman  or  a  Ma* 
liometan  dervise.  (Chandler’s  Sermon,  p.  36.)  And  by 
the  selfsame  way  of  arguing,  by  which  he  pretends  to 
demonstrate  an  exact  conformity  between  the  religion 
of  the  present  Romans  and  that  of  their  heathen  ances¬ 
tors,  these  same  gentlemen  will,  with  a  much  fairer  show 
of  probability,  prove  an  exact  conformity  between  the 
religion  by  law  established,  and  popery.  The  conse¬ 
quence  of  which  will  be,  if  the  Doctor  be  not  mistaken 
in  his  parallel,  that  English  protestancy  is  no  better  than 
heathenish  idolatry. 

But  that  I  may  not  seem  to  say  this  without  reason, 
let  us  suppose  that  Chandler,  or  some  other  of  the  same 
stamp,  should  take  into  his  head  to  charge  the  church 
by  law  established,  with  popery :  and  to  this  purpose 
should  heap  together  all  that  he  could  of  ceremonies, 
observances,  &c.,  which  Protestants  have  retained  from 
the  old  religion,  and  in  one  of  his  learned  declama¬ 
tions  deliver  himself  as  follows  to  his  dissenting  audi¬ 
tory  : 

“  Beware,  my  dearly  beloved,  of  these  people  who  call 
themselves  the  Church  of  England;  for  their  religion  is 
wholly  derived  from  that  of  their  Romish  ancestors,  and 
has  an  exact  conformity  or  uniformity  rather  with  pope- 
ty,  and  consequently  with  paganism,  from  which,  as 
Dr.  Middleton  has  lately  demonstrated,  the  Papists  have 

2* 


18 


PREFACE. 


borrowed  their  whole  religion.  Now  mark  ye,  my 
beloved,  how  plainly  I  shall  prove  that  these  people  who 
call  themselves  Protestants  have  taken  their  whole  reli¬ 
gion  from  the  Papists. 

“  1st,  Their  churches  are  the  very  same  which  were 
originally  built  by  their  popish  ancestors,  and  are  still 
dedicated  to  the  same  popish  saints,  as  formerly  they 
were,  though  one  of  their  owm  divines  plainly  tells  them 
they  had  better  have  dedicated  them  to  Bacchus  or  Ve¬ 
nus.  Now,  of  all  the  honours  that  the  Papists  have  ever 
given  to  their  saints,  this  of  dedicating  temples  to  them 
wras  certainly  the  greatest,  far  greater  then  that  of  kiss¬ 
ing  their  relics  or  desiring  their  prayers;  and,  conse¬ 
quently,  if  the  Church  of  Rome  wrere  ever  guilty  of  ido¬ 
latry  in  relation  to  the  saints,  her  daughter,  the  Church 
of  England,  stands  guilty  of  the  same,  which  has  ten 
churches  dedicated  to  Mary  for  one  dedicated  to 
Christ. 

“2dly,  In  their  churches  they  have  altars  too,  like  the 
Papists ;  and  what  should  altars  do  there,  if  they  did  not 
offer  sacrifice  like  the  Papists'?  To  these  altars  they 
cringe  and  bowT ;  which  is  giving  religious  honour,  w  hich 
God  has  appropriated  to  himself,  to  insensible  creatures, 
and  therefore  is  no  better  than  dowmright  idolatry.  In 
many  places  they  have  over  these  altars  images  and 
pictures,  like  the  Papists,  in  spite  of  the  second  com¬ 
mandment.  And  though  they  are  pleased  to  tell  us  that 
they  worship  them  not,  yet  what  can  wTe  think  when 
we  see  them  perpetually  bowing  down  to  that  wrhich  is 
indeed  no  more  than  an  image,  viz.  the  name  of  Jesus* 
which  of  all  images  of  Christ  has  the  least  of  solid 
substance  in  it,  as  being  only  formed  in  the  air  by  the 
empty  sound  of  the  two  syllables  of  his  name.  But 
what  respect  they  have  for  images  we  may  judge  by 
that  which  they  show  to  the  cross,  which  they  have  late¬ 
ly  erected  in  the  highest  place  of  the  capital  city  of  the 
kingdom;  and  so  much  are  they  bewitched  with  the 
notion  of  this  standard  of  popery,  that  they  look  upon 
none  rightly  baptized  without  being  signed  with  the  sign 
of  the  cross. 


PREFACE. 


19 


“  3dly,  Their  liturgy  or  comm  on  prayer-book  is  wholly 
popish,  and  at  the  best  but  a  bungling  imitation  of  the 
Romish  Mass :  from  this  they  have  borrowed  their  col¬ 
lects,  lessons,  &c.,  and  a  great  part  of  what  they  call 
their  communion  service.  Their  orders  of  bishops, 
priests,  and  deacons,  both  as  to  the  name  and  thing,  were 
taken  from  Rome ;  and  from  thence  they  all  pretend  to 
derive  their  succession.  Their  way  of  ordaining  minis¬ 
ters  resembles  that  of  the  Papists ;  and  is  equally  blas¬ 
phemous,  in  their  bishops  pretending  to  give  the  Holy 
Ghost,  with  the  powder  of  forgiving  and  retaining  sins. 
Their  surplices  are  but  the  rags  of  the  whore  of  Baby¬ 
lon.  Their  organs  and  music  in  their  churches,  their 
singing  boys,  their  anthems  and  Te  Deums  are  all  po¬ 
pish  invention. 

“4thly,  Their  church  government  by  archbishops, 
and  bishops,  their  spiritual  courts,  their  dignities  of 
deans,  archdeacons,  prebendaries,  &c.,  are  all  visibly 
derived  from  the  Papists;  and  like  the  Papists,  their 
bishops  pretend  to  give  confirmation ;  in  which  they  are 
the  less  excusable,  because  in  their  very  articles  of  reli* 
gion,  art.  25,  they  declare  that  confirmation  comes  of 
a  corrupt  following  of  the  apostles.  The  same  thing 
they  declare  with  regard  to  the  popish  sacrament  of 
penance  or  priestly  absolution,  and  yet  have  retained  it 
in  their  order  for  the  visitation  of  the  sick ;  where  thej- 
prescribe  auricular  confession  and  a  form  of  absolution 
the  same  in  substance  as  that  used  in  the  Church  of 
Rome. 

“5thly,  Like  the  Papists  they  pay  an  idolatrous  wor** 
ship  to  the  elements  of  bread  and  wine,  to  which  they 
kneel  at  the  time  of  communion  :  and  their  declaring 
(contrary  to  the  express  words  of  their  catechism) 
that  they  do  not  believe  the  body  and  blood  of  Christ  to 
be  there,  does  but  aggravate  their  guilt  beyond  that  of 
the  Papists,  because  these  believe  that  in  the  sacra¬ 
ment  they  worship  Christ,  whereas  our  pretended  Pro¬ 
testants  believe  they  have  nothing  there  but  bread  and 
'wine. 

u  6thly,  They  observe  days  like  the  Papists  in  honour 


20 


PREFACE* 


of  the  saints  and  angels;  which,  if  it  be  not  religious 
worship,  I  know  not  what  it  is.  They  pray  to  be  de¬ 
fended  by  the  angels  in  their  collect  for  Michaelmas-day, 
which  is  rank  popery.  Their  calendar  is  full  of  popish 
saints.  They  prescribe  fasts  and  abstinence  like  the 
Papists ;  and  from  them  have  taken  into  their  books  the 
fasts  of  Lent,  Vigils,  Ember-days,  and  Fridays  :  though, 
to  give  them  their  due,  this  part  of  popery,  for  a  long 
time,  has  been  found  nowhere  but  in  their  books. 

“In  fine,  their  godfathers  and  godmothers  in  baptism, 
their  churching  of  women  after  child-bearing,  their  whole 
order  of  matrimony,  their  consecration  of  churches,  their 
anointing  of  kings,  and  such  like  observances,  are  no 
better  than  popery;  and,  in  a  wrord,  the  wdiole  face  of 
their  religion,  both  in  town  and  country,  is  an  exact 
resemblance  of  that  of  their  popish  forefathers.  And, 
consequently,  since  popery  and  paganism  stand  upon 
a  level,  I  cannot  but  conclude,  that  English  protestan- 
cy  is  nearly  allied  to  paganism.  F or  whilst  we  see  these 
pretended  Protestants  worshipping  at  this  day  in  the 
same  temples,  at  the  same  altars,  sometimes  before  the 
same  images,  and  always  with  the  same  liturgy,  and 
many  of  the  same  ceremonies,  as  the  Papists  did,  they 
must  have  more  charity,  as  well  as  skill  in  distinguish¬ 
ing,  than  I  pretend  to,  who  can  absolve  them  from  the 
same  crime  of  superstition  and  idolatry  with  their  popish 
ancestors.”  Dr.  Middleton,  p.  70,  71. 

So  far  the  nonconformist,  agreeably  to  the  copy 
which  the  Doctor  has  set  him  in  his  parallel  between 
popery  and  paganism.  Now,  this  kind  of  rhetoric,  I 
am  persuaded,  whatever  effect  it  might  have  with  regard 
to  Dissenters,  would  excite  no  other  emotions  in  the 
minds  of  Church-Protestants  than  those  of  indignation 
or  contempt;  and  the  same  would  be  their  dispositions 
with  regard  to  Dr.  Middleton’s  performance,  if  they 
wrould  make  use  of  the  same  weights  and  measures  in 
our  own  case  as  in  their  own. 

I  shall  add  no  more,  but  that  I  cannot  but  apprehend 
that  the  Doctor,  in  pretending  to  impeach  us  of  pagan¬ 
ism,  has  impugned  the  known  truth;  a  tmth  so  evident* 


PREFACE. 


21 


that  notwithstanding  the  violent  humour  of  Luther,  and 
all  his  bitter  declamations  against  us,  yet  he  could  not 
help  acknowledging,  in  his  book  against  the  Anabap¬ 
tists,  “That  under  the  papacy  are  many  good  Christian 
things,  yea,  all  that  is  good  in  Christianity;  and  that 
Protestants  had  it  from  thence.  I  say,  moreover,”  says 
he,  “  that  under  the  papacy  is  true  Christianity,  even 
the  very  kernel  of  Christianity.”  So  far  the  father  and 
apostle  of  the  Reformation,  who,  whilst  he  is  forced  to 
grant  that  we  have  the  very  kernel  of  Christianity,  I 
fear  has  kept  nothing  for  himself  but  the  shell.  If  the 
Doctor,  in  quality  of  one  of  his  children,  has  inherit¬ 
ed  any  part  of  his  treasure,  I  do  not  envy  him  the 
inheritance,  but  shall  leave  him  in  the  quiet  possession 
of  it. 


THE 


CATHOLIC  CHRISTIAN 

INSTRUCTED 

IN  THE 

> 

SACRIFICE,  SACRAMENTS,  CEREMONIES, 

AND 

OBSERVANCES  OF  THE  CHURCH. 


CHAPTER  I.  ,  , 

ON  THE  SIGN  OF  THE  CROSS. 

Q.  Why  do  you  treat  of  the  sign  of  the  cross  before 
you  begin  to  speak  of  the  sacraments  1 

A.  Because  this  holy  sign  is  made  use  of  in  all  the 
sacraments,  to  give  us  to  understand  that  they  all  have 
their  whole  force  and  efficacy  from  the  cross,  that  is, 
from  the  death  and  passion  of  Jesus  Christ.  What 
is  the  sign  of  Christ,  says  St.  Augustine,*  which  all 
know,  but  the  cross  of  Christ,  which  sign,  if  it  be  not 
applied  to  the  foreheads  of  the  believers,  to  the  water  with 
which  they  are  baptized,  to  the  chrism  with  which  they 
are  anointed,  to  the  sacrifice  with  which  they  are  fed, 
none  of  these  things  is  duly  performed. 

Q.  But  did  the  primitive  Christians  make  use  of  the 
sign  of  the  cross  only  in  the  administration  of  the  sacra¬ 
ments  ? 

A,  Not  only  then, but  also  upon  all  other  occasions; 
at  every  step,  says  the  ancient  and  learned  Tertullian,')'  at 
every  coming  in  and  going  out,  when  we  put  on  our 
clothes  or  shoes,  when  we  wash,  when  we  sit  down  to 
table,  when  we  light  a  candle,  when  we  go  to  bed ;  what¬ 
soever  conversation  employs  us,  we  imprint  on  our 
foreheads  the  sign  of  the  cross. 

*  Tract  119  in  Joan.  t  L.  de  Corona  Milit.  c.  3. 

•23 


24  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


Q.  What  is  the  meaning  of  this  frequent  use  of  the 
sign  of  the  cross'?  / 

A .  It  is  to  show  that  we  are  not  ashamed  of  the  cross 
of  Christ ;  it  is  to  make  an  open  profession  of  our  be¬ 
lieving  in  a  crucified  God ;  it  is  to  help  us  to  bear  al¬ 
ways  in  mind  his  death  and  pasion;  and  to  nourish 
thereby  in  our  souls  the  three  divine  virtues  of  faith, 
hope,  and  charity. 

Q.  How  are  these  three  divine  virtues  exercised  in  the 
frequent  use  of  the  cross'? 

A.  1st,  Faith  is  exercised,  because  the  si  cm  of  the 
cross  brings  to  our  remembrance  the  chief  article  of  the 
Christian  belief,  viz.,  The  son  of  God  dying  for  us  upon 
the  cross.  2dly,  our  hope  is  thereby  daily  nourished 
and  increased ;  because  this  holy  sign  continually  re¬ 
minds  us  of  the  passion  of  Christ,  on  which  is  grounded 
all  our  hope  for  mercy,  grace,  and  salvation.  3dly, 
Charity,  or- the  love  of  God,  is  excited  in  us  by  that 
sacred  sign,  by  representing  to  us  the  love  which  God 
has  showed  us  in  dying  upon  the  cross  for  us. 

Q.  In  what  manner  do  you  make  the  sign  of  the  cross  ? 

A.  In  blessing  ourselves,  we  form  the  sign  of  the 
cross,  by  putting  our  right  hand  to  the  forehead,  and  so 
drawing,  as  it  wrere,  a  line  dowm  to  the  breast  or  stomach, 
and  then  another  line  crossing  the  former,  from  the  left 
shoulder  to  the  right ;  and  the  words  that  we  pronounce 
at  the  same  time  are  these  :  ‘  In  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost;’  by  which  we 
make  a  solemn  profession  of  our  faith  in  the  blessed 
Trinity.  But,  in  blessing  other  persons  or  things,  we 
form  the  cross  in  the  air,  with  the  right  hand  extended 
towards  the  thing  we  bless. 

o 

Q.  Have  you  any  thing  more  to  add  in  favour  of  the 
cross,  and  the  use  of  signing  ourselves  with  the  sign  of 
the  cross  1 

A.  Yes,  the  cross  is  the  standard  of  Christ,  and  is 
called  by  our  Lord  himself,  St.  Matt.  xxiv.  30,  the  sign 
cf  the  Son  of  Man.  It  is  the  badge  of  all  good  Chris¬ 
tians,  represented  by  the  letter  Tau,*  ordered  to  be  set 
as  a  mark  upon  the  forehead  of  those  that  were  to  escape 

*  St.  Hierom.  upon  Ezck.  ix. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  25 

the  wrath  of  God.  Ezekiel  ix.  4.  It  was  given  by  our 
Lord  to  Constantine,  the  first  Christian  emperor,  as  a 
token  and  assurance  of  victory,  when  he  and  his  whole 
army,  in  their  march  against  the  tyrant  Maxentius,  saw 
a  cross  formed  of  pure  light  above  the  sun,  with  this  in¬ 
scription  :  4  By  this  conquer which  account  the  his¬ 
torian  Eusebius,  in  his  first  book  of  the  life  of  Constan¬ 
tine,  declares  he  had  from  that  emperor’s  own  mouth.  To 
which  we  may  add  that  the  sign  of  the  cross  was  used 
of  old  by  the  holy  fathers  as  an  invincible  buckler  against 
the  devil,  and  a  powerful  means  to  dissipate  his  illu¬ 
sions  ;  and  that  God  has  often  made  it  an  instrument 
in  their  hands  of  great  and  illustrious  miracles,  of  which 
there  are  innumerable  instances  in  ancient  church  his¬ 
tory,  and  in  the  writings  of  the  fathers,  which  it  would 
be  too  tedious  here  to  recount. 


CHAPTER  II. 

OF  THE  SACRAMENT  OF  BAPTISM. 

Q.  What  do  you  mean  by  a  sacrament  ? 

A.  An  outward  sign  or  ceremony  of  Christ’s  institu¬ 
tion,  by  which  grace  is  given  to  the  soul  of  the  worthy 
receiver.  J 

Q.  What  are  the  necessary  conditions  for  a  thing-  to 
be  a  sacrament  I  6 

A.  These  three.  1st,  It  must  be  a  sacred  sign,  and 
eonsequently,  as  to  the  outward  performance,  it  must  be 
visible  or  sensible.  2dly,  This  sacred  sign  must  have 
annexed  unto  it  a  power  of  communicating  grace  to  the 

soul.  3dly,  This  must  be  by  virtue  of  the  ordinance  or 
institution  of  Christ. 

Q.  How  then  do  you  prove  that  baptism  is  a  sacra¬ 
ment,  since  the  Scripture  nowhere  calls  it  so  ? 

A.  Because  it  has  these  three  conditions.  1st,  It  is 
an  outward  visible  sign,  consisting  in  the  washing  with 
water,  with  the  form  of  words  prescribed  by  Christ. 
2dly,  It  has  a  power  of  communicating  orace  to  our 
souls  in  the  way  of  a  new  birth  ;  whence  if  is  called  by 

3  J 


26  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


the  apostle,  Tit.  iii.  5,  4  the  layer  of  regeneration  and 
renovation  of  the  Holy  Ghost.’  3dly,  We  have  the  or¬ 
dinance  and  institution  of  Christ,  St.  Matt,  xxviii.  19: 
4  Go  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.’  And  St. 
John  iii.  5  :  4  Except  a  man  be  born  again  of  water  and  the 
Holy  Ghost,  he  cannot  enter  into  the  kingdom  of  God.’ 

Q.  In  what  manner  must  baptism  be  administered  so 
as  to  be  valid  ? 

A.  It  must  be  administered  in  true  natural  water,  with 
this  or  the  like  form  of  words  :  4 1  baptize  thee  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost;’  which  words  ought  to  be  pronounced  at  the 
same  time  the  water  is  applied  to  the  person  that  is 
baptized,  and  by  the  same  minister,  who  ought  to  have 
the  intention  of  doing  what  the  church  does. 

Q.  What  if  these  words,  4 1  baptize  thee,’  or  any  one 
of  the  names  of  the  Three  Persons,  should  be  left  out  ? 

A.  In  that  case  it  would  be  no  baptism. 

Q.  What  if  the  baptism  should  be  administered  in 
rose-water,  or  any  of  the  like  artificial  waters'? 

A,  It  would  be  no  baptism. 

Q.  Ought  baptism  to  be  administered  by  dipping  or 
by  pouring  of  the  water;  or  by  sprinkling  of  the  water? 

A.  It  may  be  administered  validly  any  of  these  ways  ; 
but  the  custom  of  the  church  is  to  administer  this  sa¬ 
crament  either  by  dipping  in  the  water,  which  is  used 
in  the  East,  or  by  pouring  of  the  water  upon  the  person 
baptized,  which  is  more  customary  in  these  parts  of 
Christendom.  Moreover,  it  is  the  custom  in  all  parts 
of  the  Catholic  church,  and  has  been  so  from  the  apos¬ 
tles’  days,  to  dip  or  pour  three  times,  at  the  names  of  the 
three  divine  Persons;  though  we  do  not  look  upon  this 
so  essential,  that  the  doincr  otherwise  would  render  the 
baptism  invalid. 

Q.  What  think  you  of  those  w’ho  administer  baptism 
so  slightly,  that  it  is  doubtful  whether  it  may  in  any 
sense  be  called  an  ablution  or  washing;  as,  for  instance, 
those  that  administer  it  only  with  the  fillip  of  a  wet 
finger  ? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  27 


A.  Such  as  these  expose  themselves  to  the  danger  of 
administering  no  baptism. 

Q.  What  do  you  think  of  baptism  administered  by 
heretics,  or  schismatics  1 

A,  The  church  receives  their  baptism,  if  they  observe 
the  Catholic  matter  and  form  ;  that  is,  if  they  baptize 
with  true  natural  water,  and  have  the  intention  of  doing 
what  the  church  does ;  pronouncing  at  the  same  time 
these  words  :  i  I  baptize  thee  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.’ 

Q.  What  think  you  of  baptism  administered  with  the 
due  forms  of  words,  but  without  the  sign  of  the  cross  ] 

A.  The  omission  of  this  ceremony  does  not  render 
the  baptism  invalid. 

Q.  What  is  your  judgment  of  the  baptism  said  to  be 
administered  by  some  modern  Arians,  6  In  the  name  of 
the  Father,  through  the  Son,  in  the  Holy  Ghost  V 

A,  Such  a  corruption  of  the  form  makes  the  baptism 
null  and  invalid. 

Q .  What  is  the  doctrine  of  the  church  as  to  baptism 
administered  by  a  layman  or  woman  1 

A,  If  it  be  attempted  without  necessity,  it  is  a  crimi¬ 
nal  presumption;  though  even  then  the  baptism  is  valid, 
and  is  not  to  be  reiterated  ;  but,  in  a  case  of  necessity, 
’when  a  priest  cannot  be  had,  and  a  child  is  in  immedi¬ 
ate  danger  of  death,  baptism  may  not  only  validly,  but 
also  lawfully  be  administered  by  any  person  whatsoever. 
In  which  case  a  cleric,  though  only  in  lesser  orders,  is 
to  be  admitted  preferably  to  a  layman,  and  a  man 
preferably  to  a  woman,  and  a  Catholic  preferably  to  a 
heretic. 

Q .  How  do  you  prove  that  infants  may  be  baptized 
who  are  not  capable  of  being  taught  or  instructed  in 
the  faith  1 

A.  I  prove  it,  1st,  By  a  tradition  which  the  church 
has  received  from  the  apostles,*  and  practised  in  all 
ages  ever  since.  Now,  as  none  were  more  likely  or 

*  St.  Irenaeus,  1.  2,  c.39.  Origen,  I.  5,  in  c.  6,  ad  Rom.  St.  Cyprian 
Ep.  ad  Fidum.  St.  Chrysostom,  Horn,  ad  Neophyes  St.  Augustine* 
1.  10  de  Gen.  c.  23,  &c. 


28  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


better  qualified  than  the  apostles,  to  understand  the  true 
meaning  of  the  commission  given  them  by  their  Master 
to  baptize  all  nations,  so  none  were  more  diligent  than 
they  to  execute  faithfully  this  commission  according  to 
his  meaning,  and  to  teach  their  disciples  to  do  the  same. 
St.  Matt,  xxviii.  20.  So  that  what  the  church  has  re¬ 
ceived  by  tradition  from  the  apostles  and  their  disciples 
was  undoubtedly  agreeable  to  the  commission  of  Christ. 

Secondly ,  I  prove  it  by  comparing  together  two  texts 
of  Scripture,  one  of  which  declares  that  without  baptism 
no  one  can  enter  into  the  kingdom  of  Heaven;  St.  John 
iii.  5 :  4  Except  a  man  be  born  again  of  water  and  the 
Holy  Ghost,  he  cannot  enter  into  the  kingdom  of  God.’ 
The  other  text  declares  that  infants  are  capable  of  this 
kingdom;  St.  Luke  xviii.  16:  4  Suffer  little  children  to 
come  to  me,  and  forbid  them  not;  for  of  such  is  the 
kingdom  of  God  and  consequently  they  must  be  capable 
of  baptism. 

Thirdly ,  Circumcision  in  the  old  law  corresponded 
with  baptism  in  the  new"  law,  and  w?as  a  figure  of  it : 
Coloss.  ii.  1 1, 12.  But  circumcision  was  administered  to 
infants,  Gen.  xvii.  Therefore  baptism  in  like  manner 
is  to  be  administered  to  infants. 

Fourthly ,  We  read  in  scripture  of  whole  families 
baptized  by  St.  Paul,  Acts  xvi.  15  and  33.  1  Cor.  i.  16. 
Now,  it  is  probable  that  in  so  many  w’hole  families  there 
were  some  infants. 

Fifthly ,  As  infants  are  not  capable  of  helping  them¬ 
selves  by  faith  and  repentance,  were  they  not  capable 
of  being  helped  by  the  sacrament  of  baptism,  they  could 
have  no  share  in  Christ,  and  no  means  to  be  delivered 
from  original  sin;  and,  consequently,  almost  one-half  of 
mankind,  dying  before  the  use  of  reason,  must  inevitably 
perish,  if  infants  were  not  to  be  baptized. 

Sixthly ,  If  infants’  baptism  were  invalid,  the  gates  of 
hell  w’ould  have  long  since  prevailed  against  the  church  ; 
yea,  for  many  ages  there  would  have  been  no  such  thing 
as  Christians  upon  earth ;  since  for  many  ages  before 
the  Anabaptists  arose,  all  persons  had  been  baptized  in 
their  infancy ;  which  baptism,  if  it  were  null,  they  were 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  29 

no  Christians,  and  consequently  there  was  no  church. 
Where  then  was  that  promise  of  Christ,  St.  Matt.  xvi. 
19  :  ‘  Upon  this  rock  I  will  build  my  church,  and  the 
gates  of  hell  shall  not  prevail  against  it?’  And  St. 
Matt,  xxviii.  20:  ‘  Lo,  I  am  with  you  always,  even  to 
the  end  of  the  world  V 

Besides,  if  infants’  baptism  be  null,  the  first  preachers 
of  the  Anabaptists  had  never  received  baptism,  or  had 
received  it  from  those  who  never  had  been  baptized.  A 
likely  set  of  men  for  bringing  back  God’s  truth  banished 
from  the  World,  who  had  not  so  much  as  received  the 
first  badge  or  character  of  the  Christian ;  and  who,  so 
far  from  having  any  orders  or  mission,  had  not  so  much 
as  been  baptized. 

Q .  How  do  you  prove  against  the  Quakers  that  all 
persons  ought  to  be  baptized. 

A,  From  the  commission  of  Christ,  St.  Matt,  xxviii. 
19 :  ‘Go  teach  all  nations,  baptizing  themKin  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.’ 
From  that  general  sentence  of  our  Lord,  St.  John  iii. 
5 :  ‘  Except  a  man  be  bom  again  of  water  and  the  Holy 
Ghost,  he  cannot  enter  into  the  kingdom  of  God.’  From 
the  practice  of  the  apostles,  and  of  the  first  Christians, 
who  were  all  baptized.  Thus  we  read,  Acts  ii.  38,  with 
relation  to  the  first  converts  to  Christianity  at  Jerusalem, 
when  they  asked  of  the  apostle  what  they  should  do, 
that  Peter  said  unto  them,  ‘  Do  penance  and  be  baptized, 
every  one  of  you,  in  the  name  of  Jesus  Christ.’  And 
ver.  41 :  ‘  They  therefore  that  received  his  word  were 
baptized,’  &c.  Thus  we  read  of  the  Samaritans  convert¬ 
ed  by  Philip,  Acts  viii.  12, 13,  that  ‘  They  were  baptized, 
both  men  and  women.  Then  Simon  himself  also  be¬ 
lieved,  and  being  baptized,’  stuck  close  to  Philip;  as 
was  also  the  eunuch  of  Queen  Candace,  ver.  30,  38. 
Thus  we  find  Paul  baptized  by  Ananias,  Acts  ix.  18. 
Cornelius  and  his  friends  by  order  of  St.  Peter,  Acts  x. 
47,48.  Lydia  and  her  household,  by  St.  Paul,  Acts 
xvi.  15,  &c.  In  fine,  from  the  perpetual  belief  and 
practice  of  the  whole  church,  ever  since  the  apostles’ 
days,  which  in  all  ages  and  all  nations  has  ever  admi* 

3* 


30  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


nistered  baptism  in  water  to  all  her  children,  and  never 
looked  upon  any  as  Christians  until  they  were  baptized. 
Now,  4  if  a  person  will  not  hear  the  church,  let  him  be 
to  thee  as  a  heathen  and  a  publican.’  St.  Matt,  xviii.  17* 

Q.  How  do  you  prove  from  Scripture  that  the  apostles 
gave  baptism  in  water  1 

A .  From  Acts  viii.  36,  38.  ‘  See,  here  is  water,’  said 
the  eunuch  to  St.  Philip,  ‘  what  doth  hinder  me  from 
being  baptized  1 — and  they  went  down  into  the  water, 
both  Philip  and  the  eunuch,  and  he  baptized  him.’ 
And  Acts  x.  47,  48  :  4  Can  any  man  forbid  water,’  said 

St.  Peter,  4  that  these  should  not  be  baptized,  who  have 
received  the  Holy  Ghost  as  well  as  we  1  and  he  com¬ 
manded  them  to  be  baptized  in  the  name  of  the  Lord 
Jesus  Christ.’  Where  we  see  that  even  they  who  re¬ 
ceived  the  Holy  Ghost,  and  consequently  had  been  bap¬ 
tized  by  the  Spirit,  were  nevertheless  commanded  to  be 
baptized  in  water.  Hence  St.  Paul,  Ephes.  v.  25,  26, 
tells  us  that  4  Christ  loved  the  church,  and  delivered 
himself  for  it,  that  he  might  sanctify  it,  cleansing  it  by 
the  laver  of  water,  in  the  word  of  life.’  And  Iieb.  x. 
22 :  4  Let  us  draw  near  with  a  true  heart,  in  fulness  of 
faith,  having  our  hearts  sprinkled  from  an  evil  conscience, 
and  our  bodies  washed  with  clean  water.’ 

Q.  What  are  the  effects  of  the  sacrament  of  bap¬ 
tism  1 

A,  1st,  It  washes  away  original  sin,  in  which  we 
are  all  born,  by  reason  of  the  sin  of  our  first  father, 
Adam.  2dly,  It  remits  all  actual  sin,  which  we  ourselves 
have  committed,  (in  case  we  have  committed  any  before 
baptism,)  both  as  to  the  guilt  and  pain.  3dly,  It  infuses 
the  habit  of  divine  grace  into  our  souls,  and  makes  us 
the  adopted  children  of  God.  4 thly.  It  gives  us  a  right 
and  title  to  the  kingdom  of  heaven.  5thly,  It  imprints 
a  character  or  spiritual  mark  in  the  soul.  6thly,  In  fine, 
it  lets  us  into  the  church  of  God,  and  makes  us  children 
and  members  of  the  church. 

Q.  How  do  you  prove  that  all  sins  are  remitted  in 
baptism  1 

A .  From  Actsii.  38.  Do  penance  and  be  baptized,  every 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED,  31 


one  of  you,  in  the  name  of  Jesus  Christ,  for  the  remis¬ 
sion  of  sins:’  Acts  xxii.  16.  4  Arise  and  be  baptized,’ 

says  Ananias  to  Paul,  and  wash  away  thy  sins,  (in  the 
Greek,  be  washed  from  thy  sins,)  calling-  upon  the 
name  of  the  Lord.’  Ezekiel  xxxvi.  25.  ‘I  will  pour 
clean  water  upon  you,  and  you  shall  be  cleansed  from 
all  your  filthiness.’  Hence,  in  the  Nicene  creed,  we  con¬ 
fess  one  baptism  unto  the  remission  of  sins. 

Q.  May  not  a  person  obtain  the  remission  of  his  sins, 
and  eternal  salvation,  without  being  actually  bap¬ 
tized  ? 

A,  In  two  cases  he  may.  The  first  is,  when  a  per¬ 
son  not  yet  baptized,  but  heartily  desiring  baptism,  is 
put  to  death  for  the  faith  of  Christ,  before  he  can  have 
that  sacrament  administered  to  him ;  for  such  a  one  is 
baptized  in  his  own  blood.  The  second  case  is,  when 
a  person  that,  can  by  no  means  procure  the  actual  admi¬ 
nistration  of  baptism,  has  an  earnest  desire  of  it,  joined 
with  a  perfect  love  of  God,  and  repentance  of  his  sins, 
and  dies  in  the  disposition  ;  for  this  is  called  the  baptism 
of  the  Holy  Ghost;  Baptismus  Flaminis. 

Q.  From  whence  has  baptism  the  power  of  conferring 
grace,  and  washing  away  our  sins  I 

A .  From  the  institution  of  Christ,  and  in  virtue  of  his 
blood,  passion,  and  death.  From  whence  also  all  the 
other  sacraments  have  their  efficacy.  For  there  is  no 
obtaining  mercy,  grace,  or  salvation,  but  through  the 
passion  of  Jesus  Christ. 

Q .  In  what  manner  must  a  person,  that  is  come  to 
years  of  discretion,  prepare  himself  for  the  sacrament  of 
baptism  1 

A .  By  faith  and  repentance  :  and  therefore  it  is  neces¬ 
sary  that  he  be  first  well  instructed  in  the  Christian 
doctrine,  and  that  he  firmly  believe  all  the  articles  of 
the  Catholic  faith.  2dly,  That  he  be  heartily  sorry  for 
all  his  sins,  firmly  resolving  to  lead  a  good  Christian 
life,  to  renounce  all  sinful  habits,  and  to  make  full  satis¬ 
faction  to  all  whom  he  has  any  ways  injured. 

Q.  But  what  if  a  person  should  be  baptized  without 
being  in  these  dispositions  ? 


34  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


A,  In  that  case  he  would  receive  the  sacrament  and 
character  of  baptism,  but  not  the  grace  of  the  sacrament 
nor  the  remission  of  his  sins,  which  he  cannot  obtain 
until  by  a  sincere  repentance  he  detests  and  renounces 
all  his  sins. 

Q.  Is  it  necessary  for  a  person  to  go  to  confession  be¬ 
fore  he  receives  the  sacrament  of  baptism  ? 

A.  No,  it  is  not:  because  the  sins  committed  before 
baptism  are  washed  away  by  baptism,  and  not  by  the 
sacrament  of  penance ;  and  therefore  there  is  no  need 
of  confessing  them. 

Q.  What  think  you  of  those  that  put  off  for  a  lonp 
time  their  children’s  baptism  ? 

A .  I  think  they  are  guilty  of  a  sin,  in  exposing  them 
to  the  danger  of  dying  without  baptism  :  since,  as  daily 
experience  ought  to  convince  them,  young  children  are 
so  quickly  and  so  easily  snatched  away  by  death. 


CHAPTER  III. 

OF  THE  CEREMONIES  OF  BAPTISM  ;  AND  OF  THE  MANNER 

OF  ADMINISTERING  THE  SACRAMENT  IN  THE  CATHOLIC 

CHURCH. 

Q.  W’hy  does  the  church  make  use  of  so  many  cere* 
monies  in  baptism  1 

A .  1st,  To  render  thereby  this  mystery  more  venerable 
to  the  people.  2dly,  To  make  them  understand  the 
effects  of  this  sacrament,  and  w’hat  the  obligations  are 
which  they  contract  in  the  sacrament. 

Q.  Are  the  ceremonies  of  baptism  very  ancient  ? 

A .  They  are  all  of  them  very  ancient,  as  may  be  de¬ 
monstrated  from  the  writings  of  the  Holy  Fathers;  and 
as  we  knowr  no  beginning-  of  them,  wre  have  reason  to 
conclude  that  they  come  from  apostolic  tradition. 

Q.  In  w’hat  places  does  the  church  administer  the  sa¬ 
crament  of  baptism  ] 

A.  Regularly  speaking,  and  excepting  the  case  of  ne¬ 
cessity,  she  does  not  allow  baptism  to  be  administered 


THE  CATHOLIC  CHRISTIAN  INSTRUCTEP.  33 

anywhere  else  but  in  the  churches  which  have  fonts, 
the  water  of  which  by  apostolical  traditions  is  solemn¬ 
ly  blessed  every  year  on  the  vigils  of  Easter  and  Whit- 
Sunday. 

Q.  What  is  the  meaning  of  having  godfathers  and 
godmothers  in  baptism? 

A.  1st,  That  they  may  present  to  the  church  the  per¬ 
son  that  is  to  be  baptized,  and  may  be  witnesses  of  his 
baptism.  2dly,  That  they  may  answer  in  his  name,  and 
be  sureties  for  his  performance  of  the  promises  which 
they  make  for  him. 

Q .  What  is  the  duty  of  godfathers  and  godmo¬ 
thers  ? 

A.  To  see,  as  much  as  lies  in  them,  that  their  god¬ 
children  be  brought  up  in  the  true  faith,  and  in  the 
fear  of  God;  that  they  be  timely  instructed  in  the  whole 
Christian  doctrine,  and  that  they  make  good  those  en¬ 
gagements  which  they  have  made  in  their  name. 

Q.  May  all  sorts  of  persons  be  admitted  for  godfathers 
and  godmothers  ? 

A .  No:  but  only  such  as  are  duly  qualified  for  dis¬ 
charging  the  obligations  of  a  godfather  or  godmother. 
Upon  which  account  none  are  to  be  admitted  that  are 
not  members  of  the  Catholic  church  ;  none  whose  lives 
are  publicly  scandalous ;  none  who  are  ignorant  of  the 
Christian  doctrine,  &c.  Rit.  Rom. 

Q.  How  many  godfathers  and  godmothers  may  a  per¬ 
son  have  in  the  Catholic  church? 

A .  The  Council  of  Trent,  sess.  24,  chap.  2,  orders, 
That  no  one  should  have  any  more  than  one  godfather 
and  one  godmother :  That  the  spiritual  kindred,  which 
the  child  and  its  parents  contract  with  the  godfathers 
and  godmothers,  and  which  is  an  impediment  of  mar¬ 
riage,  may  not  be  extended  to  too  many  persons. 

Q.  In  what  order  or  manner  does  the  Catholic  church 
proceed  in  the  administration  of  baptism? 

A.  1st,  The  priest  having  asked  the  name  of  the  per¬ 
son  that  is  to  be  baptized,  (which  ought  not  to  be  any 
profane  or  heathenish  name,  but  the  name  of  some  saint, 


34  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


by  whose  example  he  may  be  excited  to  a  holy  life,  and 
by  whose  prayers  he  may  be  protected)  inquires  of  him ; 
‘JF,  what  dost  thou  demand  of  the  church  of  God?* 
To  which  the  person  himself,  if  at  age,  or  the  godfather 
and  godmother  for  him,  answer,  Faith  :  by  which  is  meant 
not  the  bare  virtue,  by  which  we  believe  w’hat  God 
teaches,  but  the  whole  body  of  Christianity,  as  compre¬ 
hending  both  belief  and  practice;  into  which  the  faith¬ 
ful  enter  by  the  gate  of  baptism.  The  priest  goes  on 
and  asks ;  ‘  What  does  faith  give  thee  V  Answ.  Life 
everlasting. 

Priest.  ‘  If  then  thou  wilt  enter  into  life,  keep  the  com¬ 
mandments,  thou  shalt  love  the  Lord  thy  God  with  thy 
whole  heart,  and  with  thy  whole  soul,  and  with  thy 
whole  mind;  and  thy  neighbour  as  thyself.’ 

After  this,  the  priest  blows  three  times  upon  the  face 
of  the  person  that  is  to  be  baptized,  saying,  ‘  Depart  out 
of  him  or  her,  0  unclean  spirit,  and  give  place  to  the 
Holy  Ghost,  the  Comforter.’  This  ceremony  was  prac¬ 
tised  by  the  universal  church  long  before  St.  Augustine’s 
days,  who  calls  it*  a  most  ancient  tradition ;  and  it  is 
used  in  contempt  of  Satan,  and  to  drive  him  away  by  the 
Holy  Ghost,  who  is  called  the  Spirit  or  breath  of  God. 

Then  the  priest  makes  the  sign  of  the  cross  on  the 
forehead  and  on  the  breast  of  the  person  that  is  to  be 
baptized,  saying,  ‘  Receive  the  sign  of  the  cross  upon 
thy  forehead,  and  in  thy  heart;  receive  the  faith  of  the 
heavenly  commandments,  and  let  thy  manners  be  such 
that  thou  mayest  now  be  the  temple  of  God.’  This  sign 
of  the  cross  upon  the  forehead,  is  to  give  us  to  under¬ 
stand,  that  we  are  to  make  open  profession  of  the  faith 
of  a  crucified  God,  and  never  to  be  ashamed  of  his  cross  ; 
and  the  sign  of  the  cross  upon  the  breast  is  to  teach 
us,  that  wre  are  always  to  have  Christ  crucified  in  our 
hearts. 

After  this,  there  follow  some  prayers,  for  the  person 
that  is  to  be  baptized,  to  beg  of  God  to  dispose  his  soul 
for  the  grace  of  baptism.  Then  the  priest  blesses 
6ome  sal  ,  and  puts  a  grain  of  it  in  the  mouth  of  the 

*  L.  de  Nuptis,  c.  18  and  29. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  35 

person  that  is  to  be  baptized.  By  which  ancient  cere¬ 
mony  we  are  admonished  to  procure  and  maintain  in 
our  souls  true  wisdom  and  prudence  ;  of  which  salt  is 
an  emblem  or  figure,  inasmuch  as  it  seasons  and  gives 
a  relish  to  all  things.  Upon  which  account  it  was  com¬ 
manded  in  the  law,  Lev.  ii.  23,  that  salt  should  be 
used  in  every  sacrifice  or  oblation  made  to  God;  to 
whom  no  offering  can  be  pleasing  where  the  salt  (?f  dis¬ 
cretion  is  wanting.  We  are  also  admonished  by  this  ce¬ 
remony  so  to  season  our  souls  with  the  grace  of  God  as  to 
keep  them  from  the  corruption  of  sin,  as  we  make  use  of 
salt  to  keep  things  from  corrupting. 

Then  the  priest  proceeds  to  the  solemn  prayers  and 
exorcisms,  used  of  old  by  the  Catholic  church  in  the  ad¬ 
ministration  of  baptism,  to  cast  out  the  devil  from  the  soul 
under  whose  power  we  are  born  by  original  sin.  ‘I  exor¬ 
cise  thee,’  says  he,  ‘  O  unclean  spirit,  in  the  name  of  the 
Father,  +  and  of  the  Son,  -f-  and  of  the  Holy  Ghost, 
+  that  thou  mayest  go  out,  and  depart  from  this  servant 
of  God,  JV.  For  he  commands  thee,  0  thou  accursed 
and  condemned  wretch,  who  with  his  feet  walked  upon 
the  sea,  and  stretched  forth  his  right  hand  to  Peter  that 
was  sinking.  Therefore,  O  accursed  devil,  remember 
thy  sentence,  and  give  honour  to  the  living  and  true  God. 
Give  honour  to  Jesus  Christ,  his  Son,  and  to  the  Holy 
Ghost,  and  depart  from  this  servant  of  God,  N.  For 
our  God  and  Lord  Jesus  Christ  has  vouchsafed  to  call 
him  to  his  holy  grace  and  blessing  and  to  the  font  of 
baptism.’  Then  he  signs  the  forehead  with  the  sion 
of  the  cross,  saying,  ‘And  this  sign  of  the  holy  cross, 
which  we  imprint  on  his  forehead,  mayest  thou,  O  cursed 
devil,  never  dare  to  violate,  through  the  same  Christ  our 
Lord.  Amen.’ 

All  that  has  been  hitherto  set  down  of  the  prayers  and 
ceremonies  of  baptism,  is  usually  performed  in  the  porch 
or  entry  of  the  church,  to  signify  that  the  catechumen 
or  person  that  is  to  be  baptized,  is  not  worthy  to  en¬ 
ter  into  the  church,  until  the  devil  first  be  cast  out  of  his 
soul.  But  after  these  prayers  and  exorcisms  the  priest 


36  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


reaches  forth  the  extremity  of  his  stole  to  the  catechu¬ 
men  ;  or,  if  it  be  an  infant,  lays  it  upon  him,  and  so  in¬ 
troduces  him  into  the  church,  saying-,  4  A7,  come  into  the 
temple  of  God,  that  thou  mayesthave  part  with  Christ, 
unto  everlasting  life.  Amen.’ 

Being  come  into  the  church,  the  priest,  jointly  with 
the  party  that  is  to  be  baptized,  or,  if  it  be  an  infant, 
with  the  godfather  and  godmother,  recites  aloud  the 
apostles’  creed  and  the  Lord’s  prayer.  Then  reads  an¬ 
other  exorcism  over  the  catechumen,  commanding  the 
devil  to  depart  in  the  name,  and  by  the  power  of  the 
most  blessed  Trinity.  After  which,  in  imitation  of 
Christ,  who  cured  with  his  spittle  the  man  that  was 
deaf  and  dumb,  St.  Mark  vii.  32,  &c.,  he  wets  his  finger 
with  his  spittle,  and  touches  first  the  ears  of  the  cate¬ 
chumen,  saying,  4  Ephphetha,’  that  is,  be  thou  opened  : 
then  his  nostrils,  adding  these  words,  ‘unto  the  odour 
of  sweetness.’  4  But  be  thou  put  to  flight,  O  devil,  for 
the  judgment  of  God  will  be  at  hand ;’  by  which  cere¬ 
mony  the  church  instructs  her  catechumens  to  have  their 
ears  open  to  God’s  truth,  and  to  smell  its  sweetness ;  and 
begs  this  grace  for  them. 

Then  the  priest  asks  the  person  that  is  to  be  baptized, 
4iV,  Dost  thou  renounce  Satan?’  To  which  the  per¬ 
son  himself,  if  at  age,  otherwise  the  godfather  and  god¬ 
mother  in  his  name,  answer,  I  renounce  him.  The  priest 
goes  on,  ‘And  all  his  works?’  Answ.  I  renounce 
them.  Priest. 4  And  all  his  pomps  ?’  Answ*.  I  renounce 
them. 

This  solemn  renouncing  of  Satan,  and  his  works, 
and  his  pomps,  in  the  receiving  of  baptism,  is  a  practice 
as  ancient  as  the  church  itself,  and  in  a  particular  man¬ 
ner  requires  our  attention :  because  it  is  a  promise  and  vow 
that  we  make  to  God,  by  which  wTe  engage  ourselves  to 
abandon  the  party  of  the  devil,  to  have  nothing  to  do  with 
his  works,  that  is,  with  the  w7orks  of  darkness  and  sin  ; 
and  to  cast  away  from  us  his  pomps,  that  is,  the  maxims 
and  vanities  of  the  world.  It  is  a  covenant  we  make 
with  God,  by  w  hich  we, on  our  parts,  promise  him  ouralle- 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  37 

giance,  and  to  fight  against  his  enemies :  and  he,  on  his 
part,  promises  us  life  everlasting,  if  we  are  faithful 
to  our  engagements.  But  in  the  moment  we  break  this 
solemn  covenant  by  wilful  sin,  we  lose  both  the  grace 
of  baptism,  and  all  that  title  to  an  eternal  inheritance 
which  we  received  in  baptism,  together  with  the  dignity 
of  children  of  God  ;  and  become  immediately  slaves  to 
the  devil,  and  children  of  hell. 

After  this  renouncing  Satan,  and  declaring  war  against 
him,  to  give  us  to  understand  what  kind  of  arms  we  are 
to  procure  in  this  spiritual  conflict,  the  priest  anoints 
the  catechumen  upon  the  breast,  and  between  the  shoul¬ 
ders,  with  holy  oil,  which  is  solemnly  blessed  by  the 
bishop  every  year  on  Maunday-Thursday ;  which  out¬ 
ward  unction  is  to  represent  the  inward  anointing  of  the 
soul  by  divine  grace,  which,  like  a  sacred  oil,  penetrates 
our  hearts,  heals  the  wounds  of  our  souls,  and  fortifies 
them  against  our  passions  and  concupiscences.  Where 
note,  that  the  anointing  of  the  breast  is  to  signify  the  ne¬ 
cessity  of  fortifying  the  heart  with  heavenly  courage,  to 
act  manfully,  and  to  do  our  duty  in  all  things ;  and  the 
anointing  between  the  shoulders  is  to  signify  the  ne¬ 
cessity  of  the  like  grace  to  bear  and  support  all  the  ad¬ 
versities  and  crosses  of  this  moral  life.  The  words 
which  the  priests  uses  at  this  conjuncture  are,  4 1  anoint 
thee  with  the  oil  of  salvation  in  Christ  Jesus  our  Lord, 
that  thou  mayest  have  eternal  life,  Amen.’ 

Then  the  priest  asks  the  catechumen,  W,  Dost  thou 
believe  in  God  the  Father  Almighty,  Creator  of  heaven 
and  earth]’  Answ.  I  believe.  Priest.  ‘Dost  thou 
believe  in  Jesus  Christ,  his  only  Son,  our  Lord,  who 
was  born,  and  who  suffered  for  us  V  Answ.  I  believe. 
Priest.  ‘  Dost  thou  believe  in  the  Holy  Ghost,  the  holy 
Catholic  Church,  the  Communion  of  Saints,  the  For¬ 
giveness  of  Sins,  the  Resurrection  of  the  Body,  and  Life 
everlasting]’  Answ.  I  believe.  Which  answers  are  made 
either  by  the  catechumen  himself,  if  able,  or  by  the 
godfather  and  godmother,  and  imply  another  part  of 
the  covenant  of  baptism,  viz.  the  covenant  of  faith;  by 
which  we  oblige  ourselves  to  a  steady  and  sincere  pro- 


38  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


fession  of  the  great  truths  of  Christianity,  and  that  not 
by  words  alone,  but  by  the  constant  practice  of  our 
lives. 

After  this  the  priest  asks  :  4JVr,  wilt  thou  be  baptized  ? 
Answ.  I  will.  Then  the  godfather  and  godmother 
both  holding  or  touching  their  godchild,  the  priest 
pours  the  water  upon  his  head  three  times,  in  the  form 
of  a  cross ;  or,  where  the  custom  is  to  dip,  dips  him  three 
times,  saying  at  the  same  time  these  words :  4JV,  I 
baptize  thee  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.5  Which  words  are  pronounced 
in  such  manner,  that  the  three  pourings  of  the  water 
concur  with  the  pronouncing  of  the  three  names  of 
the  divine  Persons.  For  the  form  is  to  be  pronounced 
but  once. 

But  if  there  be  a  doubt  whether  the  person  has  been 
baptized  before  or  not,  then  the  priest  makes  use  of  this 
form  :  4  JV,  If  thou  art  not  already  baptized,  I  baptize 
thee  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.5 

Then  the  priest  anoints  the  person  baptized  on  the 
top  of  the  head  in  the  form  of  a  cross  with  holy  chrism, 
which  is  a  compound  of  oil  and  balm,  solemnly  conse¬ 
crated  by  the  bishop.  Which  ceremony  comes  from 
apostolical  tradition,  and  gives  us  to  understand,  1st,  That 
in  baptism  we  are  made  partakers  with  Christ,  (whose 
name  signifies  anointed,)  and  have  a  share  in  his  unction 
and  grace.  2dly,  That  we  partake  also  in  some  man¬ 
ner  in  his  dignity  of  king  and  priest,  as  all  Christians 
are  called  by  St.  Peter,  1  Pet.  ii.  9,  a  royal  or  kingly 
priesthood,  and  therefore  we  are  anointed,  in  this  qua¬ 
lity,  as  kings  and  priests  are  anointed.  3dly ,  That 
we  are  consecrated  to  God  by  baptism,  and  therefore  are 
anointed  with  holy  chrism,  which  the  church  is  accus¬ 
tomed  to  make  use  of  in  anointing  all  those  things 
which  she  so  solemnly  consecrates  to  the  service  of 
God. 

The  prayer  which  the  priest  recites  on  this  occasion 
is  as  follows  :  4  May  the  Almighty  God,  the  Father  of 
our  Lord  Jesus  Christ  +»  anoint  thee  with  the  chrisn 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  39 

of  salvation,  in  the  same  Christ  Jesus  our  Lord,  unto 
life  everlasting,  Amen.’  Then  the  priest  says, ‘Peace 
be  to  thee.’  Answ.  And  with  thy  spirit. 

After  which  the  priest  puts  upon  the  head  of  the  per¬ 
son  that  has  been  baptized,  a  white  linen  cloth,  common¬ 
ly  called  the  chrism,  in  place  of  the  "white  garment  with 
which  the  new  Christians  used  formerly  to  be  clothed, 
in  baptism,  to  signify  the  purity  and  innocence  which 
we  receive  in  baptism,  and  which  we  must  take  care  to 
preserve  until  death.  In  putting  on  this  white  linen,  the 
priest  says,  ‘Receive  this  white  garment,  which  thou 
mayest  carry  unstained  before  the  judgment  seat  of  our 
Lord  Jesus  Christ ,  that  thou  mayest  have  eternal  life, 
Amen.’ 

Then  he  puts  a  lighted  candle  into  the  hand  of  the 
person  baptized,  or  of  the  godfather,  saying,  ‘Receive 
this  burning  light  and  keep  thy  baptism  without  reproof ; 
observe  the  commandments  of  God,  that  when  our  Lord 
shall  come  to  his  nuptials,  thou  mayest  meet  him  toge¬ 
ther  with  all  the  saints  in  the  heavenly  court,  and  mayest 
have  life  eternal,  and  mayest  live  forever  and  ever, 
Amen.’  Which  ceremony  alludes  to  the  parable  of  the 
ten  virgins,  St.  Matt,  xxv.,  who  took  their  lamps  and 
went  forth  to  meet  the  bridegroom,  and  admonishes  us 
to  keep  the  light  of  faith  ever  burning  by  the  oil  of 
good  works ;  that  whensoever  our  Lord  shall  come, 
we  may  be  found  with  our  lamps  burning,  and  may  go 
in  with  him  into  the  eternal  life  of  his  heavenly  king¬ 
dom. 

Lastly .  The  priest,  addressing  himself  to  the  person 
baptized,  says,  ‘  iV,  Go  in  peace,  and  the  Lord  be  with 
thee,  Amen.’  Then  he  admonishes  as  well  the  pa¬ 
rents,  as  the  godfather  and  godmother,  of  their  respective 
duty,  with  regard  to  the  education  and  instruction  of 
their  child;  and  of  the  care  which  the  church  requires 
of  the  parents  not  to  let  the  child  lie  in  the  same  bed 
with  them  or  with  the  nurse,  for  fear  of  its  being  over¬ 
laid.  And,  lastly,  informs  them  of  the  spiritual  kindred 
which  is  contracted  between  the  gossips  and  the  child, 
as  also  between  the  gossips  and  the  parents  of  the  child; 


40  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


which  makes  it  unlawful  for  them  afterwards  to  marry 
with  those  with  whom  they  are  thus  spiritually  allied. 


CHAPTER  IV. 

OF  THE  SACRAMENT  OF  CONFIRMATION,  AND  OF  THE  MANNER 

OF  ADMINISTERING  IT. 

Q .  What  do  you  mean  by  confirmation  1 

A.  A  sacrament  by  which  the  faithful  after  baptism 
receive  the  Holy  Ghost,  by  the  imposition  of  the  hands 
of  the  bishop  and  prayer,  accompanied  with  the  unction  or 
anointing  of  their  foreheads  with  holy  chrism. 

Q .  Why  do  you  call  it  confirmation! 

A,  From  its  effect,  which  is  to  confirm  or  strengthen 
those  that  receive  it  in  the  profession  of  the  true  faith, 
to  make  them  soldiers  of  Christ,  and  perfect  Christians, 
and  to  arm  them  against  their  spiritual  enemies. 

Q.  How  do  you  prove  from  Scripture,  that  the  apostles 
practised  confirmation  ! 

A .  I  prove  it  from  Acts  viii.  14,  15,  16,  17,  18,  where 
we  read  of  St.  Peter  and  St.  John  confirming  the  Sa- 
maritans.  They  4  prayed  for  them  that  they  might  re¬ 
ceive  the  Holy  Ghost,  ....  then  they  laid  their  hands 
upon  them,  and  they  received  the  Holy  Ghost,’  &c.,  item. 
Acts  xix.  5,  6  :  4  They  were  baptized  in  the  name  of  the 
Lord  Jesus.  And  when  Paul  had  imposed  his  hands  on 
them,  the  Hol}r  Ghost  came  upon  them.’  It  is  of  con¬ 
firmation  also  that  St.  Paul  speaks,  Heb.  vi.  1,2:  4  Not 
laying  again  the  foundation,  &c.,  of  the  doctrine  of  bap¬ 
tism  and  imposition  of  hands,’  &c.  And  2  Cor.  i.  21, 
22  :  4  Now  he  that  confirmeth  us  with  you  in  Christ,  and 
that  hath  anointed  us,  is  God  :  who  also  hath  sealed  us, 
and  given  the  pledge  of  the  Spirit  in  our  hearts.’ 

Q.  How  do  you  prove  that  confirmation  is  a  sacra¬ 
ment! 

A.  1st,  Because  it  is  plain  from  Acts  viii.  that  the 
visible  sign  of  the  imposition  of  hands  lias  annexed  to  it 
an  invisible  grace,  viz.  the  imparting  of  the  Holy  Ghost : 
consequently,  confirmation  is  a  visible  sign  of  invisible 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  41 


grace,  and  therefore  is  a  sacrament.  2dly,  because  the 
church  of  God,  from  the  apostles’  days,  has  always  be¬ 
lieved  it  to  be  a  sacrament,  and  administered  it  as  such. 
See  St.  Dionysius ,  L .  de  Eccles.  Heriarch ,  c.  4.  Ter- 
tullian  L.  de  Baptismo ,  c.  7.  L .  de  Resurredione  car - 
ms,  c.  8.  L.  Proescrip  adversus  Hseresus ,  c.  4.  St. 
Cornelius  Epist .  Fabium  Antioch,  apud  Eusebium , 

L.  6.  Histor .  c.  43.  St.  Cyprian ,  Epist,  70,  ad  Janua - 
rium,  Epist .  72,  Stephanum  Paparn ,  Epist,  73,  ad 
Jubaianum ,  Epist,  74,  ad  Pompeium.  Firmilian ,  Epist, 
ad  St.  Cyprianum,  The  Council  of  Bliberis ,  Can.  38. 
TAe  Council  of  Laodicea ,  Can.  48.  St.  Oyrz7  o/*  Jeru¬ 
salem,  Catech.  3.  My  stag,  St.  Parian,  Epist,  1  3,  ad 

Symnon,  &  in  .Sermonc  de  Baptismo  St.  Ambrose,  L, 
de  iis  qui  mysteriis  initiantur,  c,  7.  TAe  Author  of  the 
Books  of  the  Sacraments  attributed  to  St.  Ambrose,  L . 
3,  c.  2.  St.  Optat.  of  Milevis,  L.  7  contra  Parmenianum, 
St.  Hierome  in  Dialogo  contra  Luciferianos.  St.  In - 
nocentius ,  Epist,  9,  ad  Dicentium,  St.  Augustine,  Tract, 
6,  in  Epist,  1.  Joannis ,  L.  2,  contra  Literas  Petilani,  c, 
104,  &c.  St.  o/*  Alexandria,  ad  Joelis,  2,  24. 

St.  i>eo  Pope,  Serm,  4.  de  native.  Theodor et  in  comment . 
ad  C antic.  1,  3.  St.  Gregory  the  great,  Homil.  17,  zn 

Evangelia,  &c. 

Who  is  the  minister  of  this  sacrament  1 

A.  The  ordinary  minister  of  this  sacrament  is  a  bishop 
only. 

Q.  Can  this  sacrament  be  received  any  more  than 
once! 

A.  No,  because,  like  baptism,  it  imprints  a  character 
or  spiritual  mark  in  the  soul,  which  always  remains. 
Hence,  those  that  are  to  be  confirmed  are  obliged  to  be 
so  much  the  more  careful  to  come  to  this  sacrament  wor¬ 
thily,  because  it  can  be  received  but  once ;  and  if  they 
then  receive  it  unworthily,  they  have  no  share  in  the 
grace  which  is  thereby  communicated  to  the  soul ; 
instead  of  which,  they  incur  the  guilt  of  a  grievous  sa¬ 
crilege. 

Q.  In  what  disposition  is  a  person  to  be,  in  order  to 

approach  worthily  to  the  sacrament  of  confirmation  1 

4* 


42  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


A.  He  must  be  free  from  mortal  sin,  and  in  the  state 
of  grace;  for  the  Holy  Ghost  will  never  come  into  a 
soul  which  Satan  possesses  by  mortal  sin. 

Q.  In  what  manner  then  must  a  person  prepare  him¬ 
self  for  the  sacrament  of  confirmation  1 

A .  1st,  he  must  examine  his  conscience,  and  if  he 
finds  it  charged  with  wilful  sin,  he  must  take  care  to 
purge  it  by  a  good  confession.  2dly,  He  must  frequently 
and  fervently  call  upon  God  to  dispose  his  soul  for  re¬ 
ceiving  the  Holy  Ghost. 

Q.  What  kind  of  grace  does  this  sacrament  commu¬ 
nicate  to  the  soul  ? 

A .  It  communicates  to  the  soul  the  fountain  of  all 
grace,  the  Holy  Ghost,  with  all  its  gifts  ;  but  more  in 
particular  a  fortifying  grace  to  strengthen  the  soul  against 
all  visible  and  invisible  enemies  of  the  faith. 

Q.  Is  then  this  sacrament  absolutely  necessary  to  sal¬ 
vation  ? 

A.  It  is  not  so  necessary,  but  that  a  person  may  be 
saved  without  it :  yet,  it  wrould  be  a  sin  to  neglect  it, 
when  a  person  might  conveniently  have  it;  and  a  crime 
to  contemn  or  despise  it. 

Q.  What  kind  of  persons  stand  most  in  need  of  the 
grace  of  this  sacrament  I 

A .  Those  that  are  the  most  exposed  to  persecutions  upon 
account  of  their  religion,  or  to  temptations  against  faith. 

Q.  At  what  age  may  a  person  be  confirmed  1 

A .  Ordinarily  speaking,  the  church  does  not  give  con¬ 
firmation  until  a  person  is  come  to  the  use  of  reason, 
though  sometimes  she  confirms  infants ;  in  which  case 
great  care  must  be  taken,  that  they  be  put  in  mind,  when 
they  come  to  the  use  of  reason,  that  they  have  received 
this  sacrament. 

Q.  What  is  the  obligation  that  a  Christian  takes  upon 
himself  in  confirmation  ? 

A .  He  lists  himself  there  for  a  soldier  of  Christ;  and 
consequently  is  obliged,  after  having  received  this  sa¬ 
crament,  to  fight  manfully  the  battles  of  his  Lord. 

Q,  May  a  person  have  a  godfather  or  godmother  in 
confirmation  ? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  43 

A.  He  may  by  way  of  an  instructer  and  an  encou- 
rager  in  the  spiritual  warfare ;  and  this  godfather  or  god¬ 
mother  contracts  the  like  obligations  as  in  the  sacrament 
of  baptism,  and  the  same  spiritual  kindred. 

Q.  May  a  person  that  is  confirmed  take  a  new  name? 

A,  It  is  usual  to  do  so,  not  by  way  of  changing  one’s 
name  of  baptism,  but  by  way  of  adding  to  it  another 
name  of  some  saint,  to  whom  one  has  a  particular  de¬ 
votion,  and  by  whose  prayers  he  hopes  to  acquit  him¬ 
self  more  faithfully  of  the  obligations  of  a  soldier  of 
Christ. 

Q.  Is  a  person  obliged  to  receive  this  sacrament  fast¬ 
ing? 

A .  No,  he  is  not,  though  it  is  advisable  so  to  re¬ 
ceive  it.  i 

Q.  In  what  manner  is  the  sacrament  of  confirmation 
administered  ? 

A.  First:  The  bishop  turning  towards  those  who  are 
to  be  confirmed,  with  his  hands  joined  before  his  breast, 
says,  *  May  the  Holy  Ghost  come  down  upon  us,  and 
the  power  of  the  Most  High  keep  you  from  sin.’ 

A,  Amen. 

Then  signing  himself  with  the  sign  of  the  cross,  he 
says,  4  Our  help  is  in  the  name  of  the  Lord.’ 

Am.  Who  made  heaven  and  earth,  &c. 

Then  extending  his  hands  towards  those  that  are  to 
be  confirmed,  (which  is  w’hat  the  ancients  call  the  impo¬ 
sition  of  hands,)  he  prays  that  they  may  receive  the  Holy 
Ghost. 

Bishop.  Let  us  pray. 

0  Almighty,  everlasting  God,  who  hast  vouchsafed  to 
regenerate  these  thy  servants  by  water  and  the  HolyGhost, 
and  who  hast  given  them  the  remission  of  all  their  sins; 
send  forth  upon  them  thy  sevenfold  Holy  Spirit,  the 
Comforter,  from  heaven. 

Answ.  Amen. 

Bish.  The  spirit  of  wisdom  and  of  understanding. 

Answ.  Amen. 

Bish .  The  spirit  of  council  and  of  fortitude. 

Answ .  Amen. 


44  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


Bisk.  The  spirit  of  knowledge  and  of  piety. 

Answ.  Amen. 

Bish.  Replenish  them  with  the  spirit  of  thy  fear,  and 
sign  them  with  the  sign  of  the -{-cross  of  Christ,  in  thy 
mercy,  unto  life  everlasting.  Through  the  same  Jesus 
Christ,  thy  Son,  our  Lord,  who  liveth  and  reigneth  with 
thee  in  the  unity  of  the  same  Holy  Spirit,  one  God,  for 
ever  and  ever.  Amen.’ 

Then  the  bishop  makes  the  sign  of  the  cross  with  holy 
chrism,  upon  the  forehead  of  each  one  of  those  that  are 
to  be  confirmed,  saying,  LV,  I  sign  thee  with  the  sign 
of  the  cross.  I  confirm  thee  with  the  chrism  of  salvation, 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  Amen. 

After  which  he  gives  the  person  confirmed  a  little  blow 
on  the  cheek,  saying,  Bax  tecum ,  that  is,  Peace  be  with 
thee. 

Then  the  bishop,  standing  with  his  face  towards  the 
altar,  prays  for  those  that  have  been  confirmed,  that  the 
Holy  Ghost  may  ever  dwell  in  their  hearts,  and  make 
them  the  temple  of  his  glory.  And  then  dismisses  them 
with  this  blessing ;  ‘Behold,  thus  shall  every  man  be 
blessed,  who  feareth  the  Lord.  May  the  Lord  bless  you 
from  Sion,  that  you  may  see  the  good  things  of  Jerusa¬ 
lem  all  the  days  of  your  life ;  and  may  have  life  everlast¬ 
ing.  Amen. 

Q.  I  would  willingly  be  instructed  in  the  meaning  of 
these  ceremonies :  therefore  pray  tell  me  first  why  the 
church  makes  use  of  chrism  in  confirmation,  and  what 
this  chrism  is  'l 

A.  Chrism  is  a  compound  of  oil  of  olives  and  balm 
of  Gilead,  solemnly  consecrated  by  the  bishop  on  Maun- 
day-Thursday :  and  the  unction,  or  outward  anointing 
of  the  forehead  with  chrism,  is  to  represent  the  inward 
anointing  of  the  soul  in  this  sacrament  with  the  Holy 
Ghost.  The  oil,  wrhose  properties  are  to  fortify  the 
limbs,  and  to  give  a  certain  vigour  to  the  body,  to  as¬ 
suage  our  pains,  &c.,  represent  the  like  spiritual  effects  of 
the  grace  of  this  sacrament  in  the  soul.  And  the  balm, 
which  is  of  a  sweet  smell,  represents  the  good  odour  or 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  45 

sweet  savour  of  Christian  virtues,  and  an  innocent  life, 
with  which  we  are  to  edify  our  neighbours  after  having 
received  this  sacrament. 

Q.  Why  is  this  unction  made  on  the  forehead,  and  in 
form  of  the  cross  ? 

A.  To  give  us  to  understand  that  the  effect  of  this 
sacrament  is  to  arm  us  against  worldly  fear  and  shame : 
and  therefore  we  receive  the  standard  of  the  cross  of 
Christ  upon  our  foreheads,  to  teach  us  to  make  an  open 
profession  of  his  doctrine  and  maxims ;  and  not  to 
flinch  from  this  profession,  for  fear  of  any  thing  that  the 
world  can  either  say  or  do. 

Q •  What  is  the  meaning  of  the  bishop’s  giving  a 
little  blow  on  the  cheek  to  the  person  that  is  confirmed  1 

A.  It  is  to  imprint  in  his  mind,  that  from  this  time 
forward  he  is  to  be  ready,  like  a  true  soldier  of  Jesus 
Christ,  to  suffer  patiently  all  kinds  of  affronts  and  injuries 
for  his  faith. 

.  Q*  And  why  does  the  bishop,  at  the  same  time  that  he 
gives  the  blow,  say,  Peace  be  with  thee  I 

A.  To  signify  that  the  true  peace  of  God,  which,  as  St. 
Paul  says,*  exceeds  all  understanding,  is  chiefly  to  be 
found  inpatient  suffering  for  God  and  his  truths. 


CHAPTER  V. 

OF  THE  SACRAMENT  OF  THE  EUCHARIST. 

Q.  What  do  you  mean  by  the  sacrament  of  the  Eu¬ 
charist  ? 

A.  The  sacrament  which  our  Lord  Jesus  Christ  in¬ 
stituted  at  his  last  supper,  in  which  he  gives  us  his 
body  and  blood  under  the  forms  or  appearance  of  bread 
and  wine. 

Q.  Why  do  you  call  this  sacrament  the  Eucharist  I 

A.  Because  the  primitive  church  and  the  holy  Fa¬ 
thers]-  have  usually  called  it  so  :  for  the  word  Eucharist 

*  Philip,  iv.  7. 

t  St.  Justin,  in  Apolog.  2.  St.  Irenreus,  1.  4,  c.  34.  Tertullian  L. 

c‘  Cyprian  Epist.  54.  First  Council  of  Nice, 


46  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


in  the  Greek  signifies  thanksgiving,  and  is  applied  to  this 
sacrament,  because  of  the  thanksgiving  which  our  Lord 
offered  in  the  first  institution  of  it,  St.  Matt.  xxvi.  27. 
St.  Mark  xiv.  23.  St.  Luke  xxii.  19.  1  Cor.  xi.  24.  And 
because  of  the  thanksgiving  with  which  wre  are  obliged 
to  offer  and  receive  this  great  sacrament  and  sacrifice, 
wrhich  contains  the  abridgment  of  all  God’s  wmnders,  the 
fountain  of  all  grace,  the  standing  memorial  of  our  re¬ 
demption,  and  the  pledge  of  a  happy  eternity.  This 
blessed  sacrament  is  also  called  the  holy  communion, 
because  it  unites  the  faithful  with  one  another,  and  with 
their  head,  Christ  Jesus.  1  Cor.  x.  16,  17.  And  it  is 
called  the  supper  of  the  Lord,  because  it  was  first  insti¬ 
tuted  by  Christ  at  his  last  supper. 

Q.  What  is  the  faith  of  the  Catholic  Church  concern¬ 
ing  this  sacrament  ? 

A.  That  the  bread  and  wfine  are  changed  by  the  con¬ 
secration  into  the  body  and  blood  of  Christ. 

Q .  Is  it  then  the  belief  of  the  church  that  Jesus 
Christ  himself,  true  God  and  man,  is  truly,  really,  and 
substantially  present  in  the  blessed  sacrament  1 

A.  It  is;  for  where  the  body  and  blood  of  Christ  are, 
there  his  soul  also,  and  his  divinity  must  needs  be.  And, 
consequently,  there  must  bew’hole  Christ,  God  and  man: 
there  is  no  taking  him  in  pieces. 

Q.  Is  that  which  they  receive  in  this  sacrament  the 
same  body  as  that  w  hich  was  bom  of  the  Blessed  Virgin, 
and  which  suffered  for  us  upon  the  cross. 

A.  It  is  the  same  body:  for  Christ  never  had  but  one 
body:  the  only  difference  is,  that  then  this  body  was 
mortal  and  passible;  it  is  now’  immortal  and  impas¬ 
sible. 

Q.  Then  the  body  of  Christ  in  the  sacrament  cannot 
be  hurt  or  divided,  neither  is  it  capable  of  being  digested 
or  corrupted  ? 

A.  No,  certainly,  for  though  the  sacramental  species, 
or  the  outward  forms  of  bread  and  wrine,  are  liable  to  these 
changes,  the  body  of  Christ  is  not. 

Q.  Is  it  then  a  spiritual  body! 

A.  It  may  be  called  a  spiritual  body,  in  the  same  sense 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  47 

as  St.  Paul,  1  Cor.  xv.  44,  speaking-  of  the  resurrection 
oi  the  body,  says,  4  It  is  sown  an  animal  body,  it  shall 
rise  a  spiritual  body  not  but  that  it  still  remains  a  true 
body,  as  to  all  that  is  essential  to  a  body;  but  that  it 

partakes  in  some  measure  of  the  qualities  and  properties 
ot  a  spirit.  r 


SECTION  I. 

THE  FIRST  PROOF  OF  THE  REAL  PRESENCE,  FROM  THE 

WORDS  OF  CHRIST  AT  THE  FIRST  INSTITUTION  OF  THIS 
BLESSED  SACRAMENT. 

fn  ru  P.roy,e  the  real  presence  of  the  body 
and  blood  of  Christ  m  this  sacrament?  J 

A;,1  P/°ve  il  fire,1  from  the  express  and  plain  words 
of  C-hnst  himself,  the  eternal  truth,  delivered  at  the  time 
of  the  first  institution  of  this  blessed  sacrament,  and 
recorded  in  no  less  than  four  different  places  in  the  New 
Testament ;  viz.,  St.  Matt.  xxvi.  26, 27.  St.  Mark  xiv. 

2,2’  24\  bt-  xxu.  19.  1  Cor.  xi.  24,  25.  In  all 

these  places  Christ  himself  assures  us  what  he  Mves  us 
m  the  blessed  sacrament  is  his  own  body  and  blood. 

St.  Matt.  xxvi. :  ‘  Take  ye,  and  eat:  this  is  my  bodv _ 

1  his  is  my  blood  of  the  new  testament,  which  shall  be 
shed  for  many  unto  remission  of  sins.’  St.  Mark  xiv.  : 

A~[e  ye’  rhls  my  body— This  is  my  blood  of  the 
new  testament,  which  shall  be  shed  for  many.’  St. 

LuTk.e.xxu;'  ‘  [h;s  is  my  body  which  is  given  for  you 
-I Ms  is  the  chalice,  the  new  testament  in  my  blood, 
which  shall  be  shed  foryou.’  1  Cor.  xi. :  ‘  This  is  my  body 
which  shall  be  delivered  for  you— This  chalice  is  the 
new  testament  in  my  blood.’  Now,  the  body,  which 
was  given  and  sacrificed  for  us,  the  blood  of  the  new 
testament,  which  was  shed  for  us,  is  verily  and  indeed 

Chrk?  y  and  b  °0d  of  Christ-  Therefore,  what 

££*  "Af  T  ln  lhlS  b!essed  ^crament  is  his  real 
body  and  blood:  nothing  can  be  more  plain. 

V.  Why  do  you  take  these  words  of  Christ  at  his 


48  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

last  supper  according  to  the  letter,  rather  than  in  tha 
figurative  sense? 

A.  You  might  as  well  ask  a  traveller  why  he  chooses 
the  high-road  rather  than  to  go  by-paths,  with  evident 
danger  of  losing  his  way.  We  take  the  words  of  Christ 
according  to  their  plain,  obvious,  and  natural  meaning, 
agreeably  to  that  general  rule  acknowledged  by  our 
adversaries,*  that  in  interpreting  Scripture,  the  literal 
sense  of  the  words  is  not  to  be  forsaken,  and  a  figurative 
one  followed,  without  necessity;  and  that  the  natural 
and  proper  sense  is  always  to  be  preferred,  where  the 
case  will  admit  it.  It  is  not  therefore  incumbent  upon 
us  to  give  a  reason  why  we  take  these  words  of  Christ 
according  to  their  natural  and  proper  sense ;  but  it  is  our 
adversaries’  business  to  show  a  necessity  of  taking  them 
otherwise.  The  words  themselves  plainly  speak  for 
us ;  for  Christ  did  not  say,  This  is  a  figure  of  my  body ; 
and,  This  is  a  figure  of  my  blood  ;  but  he  said,  This  is  my 
body,  and,  This  is  m)r  blood.  It  is  their  duty,  as  they 
tender  the  salvation  of  their  souls,  to  beware  of  offering 
violence  to  texts  so  plain,  and  of  wresting  them  from 
their  evident  meaning. 

However,  we  have  many  reasons  to  offer,  why  we  take 
the  words  of  Christ  (which  he  spoke  at  his  last  supper 
in  the  institution  of  the  blessed  sacrament)  in  their  most 
plain,  natural,  and  obvious  meaning.  First ,  Because  he 
was  then  all  alone  with  his  twelve  apostles,  his  bosom 
friends  and  confidants,  to  whom  he  was  always  accus¬ 
tomed  to  explain  in  clear  terms  whatever  was  obscure 
in  his  parables  or  other  discourses  to  the  people.  St. 
Mark  iv.  21 :  ‘To  you,’  says  he  to  his  disciples,  ‘it  is 
given  to  know  the  mystery  (the  secrets)  of  the  kingdom 
of  God  ;  but  to  them  that  are  without,  all  things  are  done 
in  parables.’  And  ver.  34:  ‘Without  parable  he  did  not 
speak  unto  them ;  but  apart,  he  explained  all  things  to  his 
disciples.’  St.  John  xv.  15  :  ‘I  will  not  now  call  you  ser¬ 
vants  :  for  the  servant  knoweth  not  what  his  lord  doth. 
But  I  have  called  you  friends :  because  all  things  what- 


*  Dr.  Harris’s  Sermon  on  Transubsiantiatiou,  p  7,8. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  49 

soever  I  have  heard  of  my  Father,  I  have  made  known 
to  you.’  How  then  is  it  likely  that  on  this  most  im¬ 
portant  occasion  of  all,  when,  the  very  night  before  his 
death,  he  was  taking  his  last  leave  and  farewell  of  these 
his  dear  friends,  he  should  deliver  himself  to  them  in 
terms  which  (if  they  are  not  to  be  taken  according  to 
the  letter)  are  obscure  beyond  all  example,  and  not  any¬ 
where  to  be  paralleled  ? 

!  Secondly ,  He  was  at  that  time  making  a  covenant, 
which  was  to  last  as  long  as  time  itself  should  last; 
he  was  enacting  a  law,  which  was  to  be  forever  ob¬ 
served  in  his  church ;  he  was  instituting  a  sacrament, 
which  was  to  be  frequented  by  all  the  faithful  until  he 
should  come ;  he  was,  in  fine,  making  his  last  will  and 
testament,  and  therein  bequeathing  to  his  disciples,  and 
to  us  all,  an  admirable  legacy  and  pledge  of  his  love. 
Now,  such  is  the  nature  of  all  these  things,  viz.,  of  a 
covenant,  of  a  law,  of  a  sacrament,  of  a  last  will  and 
testament,  that,  as  he  that  makes  a  covenant,  a  law, 
&c.,  always  designs,  that  what  he  covenants,  appoints, 
or  ordains,  should  be  rightly  observed  and  fulfilled; 
so,  of  consequence,  he  always  designs  that  it  should 
be  rightly  understood  ;  and  therefore  always  expresses 
himself  in  plain  and  clear  terms  in  his  covenants, 
laws,  &c.  This  is  what  all  wise  men  ever  observe 
in  their  covenants,  laws,  and  last  wills,  industriously 
avoiding  all  obscure  expressions,  which  may  give 
occasion  to  their  being  misunderstood;  or  to  conten¬ 
tions  and  lawsuits  about  their  meaning.  This  is  what 
God  himself  observed  in  the  old  covenant ;  in  all  the  ce¬ 
remonial  and  moral  precepts  of  the  law ;  in  all  the  com¬ 
mandments,  in  the  institution  of  the  legal  sacraments, 
&c.  All  are  expressed  in  most  clear  and  plain  terms. 
It  can  then  be  nothing  less  than  impeaching  the  wisdom 
of  the  Son  of  God,  to  imagine  that  he  should  make  his 
new  law  and  everlasting  covenant  in  figurative  and  ob¬ 
scure  terms,  which  he  knew  would  be  misunderstood  by 
the  greatest  part  of  Christendom ;  or  to  suppose  that  he 
should  institute  the  chief  of  all  his  sacraments,  under 
such  a  form  of  words,  which,  in  their  plain,  natural,  and 

5 


50  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


obvious  meaning,  imply  a  thing  so  widely  different  from 
what  he  gives  us  therein,  as  his  own  body  is  from  a  bit 
of  bread  ;  or,  in  fine,  to  believe  that  he  would  make  his 
last  will  and  testament  in  words  affectedly  ambiguous 
and  obscure ;  which,  if  taken  according  to  that  sense 
which  they  seem  evidently  to  express,  must  lead  his 
children  into  a  pernicious  error  concerning  the  legacy 
that  he  bequeaths  them. 

In  effect,  our  Lord  certainly  foresaw  that  his  words 
would  be  taken  according  to  the  letter  by  the  bulk  of  all 
Christendom;  that  innumerable  of  the  most  learned 
and  most  holy  would  understand  them  so,  that  the 
church  even  in  her  general  councils  would  interpret  his 
words  in  this  sense.  It  must  be  then  contrary  to  all 
probability  that  he  who  foresaw  all  this  would  affect  to 
express  himself  in  this  manner  in  his  last  will  and  tes¬ 
tament,  had  he  not  meant  what  he  said,  or  that  he  should 
not  have  somewhere  explained  himself  in  a  more  clear 
way,  to  prevent  the  dreadful  consequence  of  his  w’hole 
church’s  authorizing  an  error  in  a  matter  of  so  great 
importance. 

Q.  Have  you  any  other  reason  to  offer  for  taking  the 

words  of  the  institution  according  to  the  letter,  rather 

than  in  a  ficrurative  sense  1 

®  # 

A.  Y es,  we  have  for  so  doing,  as  I  have  just  now  hint¬ 
ed,  the  authority  of  the  best  and  most  authentic  inter¬ 
preter  of  God’s  word,  viz.  his  holy  church  ;  which  has 
always  understood  these  words  of  Christ  in  their  plain, 
literal  sense,  and  condemned  all  those  that  have  pre¬ 
sumed  to  wrest  them  to  a  figure.  Witness  the  many 
synods  held  against  Berengarius;  and  the  decrees  of  the 
general  councils  of  Lateran,  Constance,  and  Trent. 
Now,  against  this  authority,  hell’s  gates  shall  never 
prevail  ;  St.  Matt.  xvi.  18.  And  with  this  interpreter 
Christ  has  promised,  that  both  he  himself  and  the  Holy 
Ghost,  the  Spirit  of  Truth,  should  abide  forever :  St. 
Matt,  xxviii.  20,  and  St.  John  xiv.  16,  17. 

Q.  But  are  not  many  of  Christ’s  sayings  to  be  under¬ 
stood  figuratively,  as  when  he  says,  that  he  is  a  door,  a 
vine,  &c.  ?  And  why  then  may  not  also  the  words  of  the 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  51 


institution  of  the  blessed  sacrament  be  understood  figu¬ 
ratively  1 

A.  It  is  a  very  bad  argument  to  pretend  to  infer  that 
because  some  of  Christ’s  words  are  to  be  taken  figura¬ 
tively,  therefore  all  are  to  be  taken  so :  that  because  in 
his  parables  or  similitudes  his  words  are  not  to  be  taken 
according  to  the  letter,  therefore  we  are  to  wrest  to  a 
figurative  sense  the  words  of  the  institution  of  his  solemn 
covenant,  law,  sacrament,  and  testament  at  his  last 
supper :  that  because  he  has  called  himself  a  door,  or 
a  vine,  in  circumstances  in  which  he  neither  was,  nor 
ever  could  be  misunderstood  by  any  one,  (he  having 
taken  so  much  care  in  the  same  places  to  explain  his  own 
meaning,)  therefore  he  would  call  bread  and  wine  his 
body  and  blood,  in  circumstances  in  which  it  was  natu¬ 
ral  to  understand  his  words  accord  mu'  to  the  letter,  as 
he  foresaw  all  Christendom  would  understand  them,  and 
yet  has  taken  no  care  to  prevent  this  interpretation  of 
them. 

There  is  therefore  a  manifold  disparity  between  the 
case  of  the  expression  you  mention,  viz.,  I  am  the  door, 
the  vine,  &c.,  and  the  words  of  the  last  supper,  ‘this  is 
my  body,  this  is  my  blood.’  1st,  Because  the  former  are 
delivered  as  parables  and  similitudes,  and  consequently 
as  figures;  the  latter  are  the  words  of  a  covenant,  sa¬ 
crament,  and  testament,  and  therefore  are  to  be  under¬ 
stood  according  to  their  most  plain  and  obvious  mean¬ 
ing.  2dly,  Because  the  former  are  explained  by  Christ 
himself  in  the  same  places  in  a  figurative  sense,  the  lat¬ 
ter  are  not.  3dly,  Because  the  former  are  worded  in 
such  a  manner  as  to  carrv  with  them  the  evidence  of  a 
figure,  so  that  no  man  alive  can  possibly  misunderstand 
them,  or  take  them  in  any  other  than  a  figurative  mean¬ 
ing;  the  latter  are  so  expressed,  and  so  evidently  imply 
the  literal  sense,  that  they  that  have  been  the  most  desi¬ 
rous  to  find  a  figure  in  them  have  been  puzzled  to  do 
it  :*  and  all  Christendom  has  for  many  ages  judged  with- 

*  It  was  the  case  of  Luther  himself,  as  we  learn  from  his  epistle 
to  his  friends  at  Strasburg,  tom.  5,  fol.  502,  and  of  Zuinglius,  as  we 
learn  from  his  epistle  to  Pomeranus,  f.  250. 


52  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

out  the  least  scruple  that  they  ought  to  be  taken  accord¬ 
ing  to  the  letter.  4thly,  Because  the  church  of  God 
has  authorized  the  literal  interpretation  of  the  words  of 
the  institution  of  the  blessed  sacrament ;  not  so  of  those 
other  expressions.  In  fine,  because,  according  to  the 
common  laws  and  customs  of  speech,  a  thing  may  indeed, 
by  an  elegant  figure,  be  called  by  the  name  of  that 
thing  of  which  it  has  the  qualities  or  properties ;  and 
thus  Christ,  by  having  in  himself  the  property  of  a  door, 
inasmuch  as  it  is  by  him  that  we  must  enter  into  his 
sheepfold,  St.  John  x.  9  ;  and  the  property  of  the  vine, 
in  giving  life  and  fruit  to  its  branches,  St.  John  xv.  1 ; 
might,  according  to  the  usual  laws  of  speech,  elegantly 
call  himself  a  door  and  a  vine ;  but  it  would  be  no  ele¬ 
gant  metaphor  to  call  bread  and  wine,  without  making 
any  change  in  them,  his  body  and  blood  ;  because  bread 
and  wine  have  in  themselves  neither  any  similitude,  nor 
quality,  nor  property  of  Christ’s  body  and  blood  ;  as  it 
would  be  absurd,  for  the  same  reason,  to  point  at 
any  particular  door  or  vine,  and  say,  this  is  Jesus 
Christ. 

Q.  But  may  not  the  sign  or  figure,  according  to  the 
common  laws  of  speech,  be  called  by  the  name  of  the 
thing  signified  1  And  have  we  not  instances  of  this 
nature  in  Scripture;  as  when  Joseph,  interpreting  the 
dream  of  Pharaoh,  Gen.  xli.  26,  says,  4  the  seven  good 
kine  are  seven  years and  our  Lord,  interpreting  the 
parable  of  the  sower,  St.  Luke  viii.  11,  says,  4  the  seed 
is  the  word  of  God and  St.  Paul,  1  Cor.  x.  4,  says, 
‘the  rock  was  Christ  V 

A.  In  certain  cases,  when  a  thing  is  already  known 
to  be  a  sign  or  figure  of  something  else,  which  it  signi¬ 
fies  or  represents,  it  may,  indeed,  according  to  the  com¬ 
mon  laws  of  speech  and  the  use  of  the  Scripture,  be  said 
to  be  such  or  such  a  thing,  as  in  the  interpretation  of 
dreams,  parables,  ancient  figures,  and  upon  such  like 
occasions;  where,  when  a  thing  is  said  to  be  this  or  that, 
the  meaning  is  evident ;  viz.  that  it  signifies  or  repre¬ 
sents  this  or  that.  But  it  is  not  the  same  in  the  first 
institution  of  a  sign  or  figure ;  because,  when  a  thing 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  53 


is  not  known  beforehand  to  be  a  sign  or  representation 
of  some  other  thing,  to  call  it  abruptly  by  a  foreign  name 
would  be  contrary  to  all  laws  of  speech,  and  both  ab¬ 
surd  and  unintelligible.  As,  for  instance,  if  a  person  by 
an  art  of  memory  had  appointed  within  himself,  that  an 
oak  tree  should  be  a  sign  or  memorandum  of  Alexander 
the  Great,  and,  pointing  to  the  tree,  should  gravely  tell 
his  friends,  (who  were  not  acquainted  with  his  design,) 
This  is  that  hero  that  overcame  Darius,  such  a  proposition 
as  this  would  justly  be  censured  as  nonsensical  and  un¬ 
worthy  of  a  wise  man;  because  such  a  figure  of  speech 
would  be  contrary  to  all  laws  of  speech,  and  unintelligi¬ 
ble.  Just  so  would  it  have  been,  if  our  Saviour  at  his 
last  supper,  without  giving  his  disciples  any  warning 
beforehand,  any  meaning  to  speak  figuratively,  and  with¬ 
out  their  considering  beforehand  the  bread  and  wine  as 
signs  and  representations  of  any  thing  else,  should  have 
abruptly  told  them,  ‘This  is  my  body,  this  is  my  blood,’ 
had  he  not  meant  that  they  were  so  indeed.  For,  ab¬ 
stracting  from  the  change  which  Christ  was  pleased  to 
make  in  the  elements  by  his  almighty  word,  a  bit  of 
bread  has  no  more  similitude  to  the  body  of  Christ,  than 
an  oak  tree  has  to  Alexander  the  Great.  So  that  nothing 
but  the  real  presence  of  Christ’s  body  and  blood  could 
verify  his  words  at  his  last  supper,  or  vindicate  them 
from  being  highly  absurd  and  unworthy  the  Son  of 
God. 

Q.  But  do  not  those  words  which  our  Lord  spoke,  St. 
Lukexxii.  19,  ‘  Do  this  for  a  commemoration  of  me,’  suf¬ 
ficiently  clear  up  the  difficulty,  and  determine  his  other 
words  to  a  figurative  sense. 

A.  These  words,  ‘  Do  this  for  a  commemoration  of  me,’ 
inform  us  indeed  of  the  end  for  which  we  are  to  offer  up, 
and  to  receive  the  body  and  blood  of  Christ,  viz.,  for  a 
perpetual  commemoration  of  his  death,  1  Cor.  xi.  26, 
but  they  no  way  interfere  with  those  other  words,  ‘This 
is  my  body,  and  this  is  my  blood,’  so  as  to  explain  away 
the  real  presence  of  Christ’s  body  and  blood.  For  why 
should  Christ’s  body  and  blood  be  less  present  in  the 
sacrament,  because  we  are  commanded  in  the  receiving 


54  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

of  them  to  remember  his  death  1  Certainly  St.  Mat¬ 
thew  and  St.  Mark-,  who  in  their  gospels  have  quite 
omitted  these  words,  4  Do  this  in  remembrance  of  me,’ 
never  looked  upon  them  as  a  necessary  explication  of 
the  words  of  the  institution,  or  as  any  ways  altering 
or  qualifying  the  natural  and  obvious  meaning  of  these 
words,  This  is  my  body,  this  is  my  blood. 

Q.  But  does  not  the  remembrance  of  a  thing  suppose 
it  to  be  absent1?  for,  otherwise,  why  should  we  be  com¬ 
manded  to  remember  it] 

A.  Whatsoever  things  we  may  be  liable  to  forget, 
whether  really  present  or  really  absent,  may  be  the  ob¬ 
ject  of  our  remembrance;  and  thus  we  are  commanded 
in  Scripture  to  remember  God,  Deut.  viii.  18.  Eccles. 
xii.  1,  though  in  him  we  live,  move,  and  have  our  being, 
Acts  xvii.  28.  So  that  this  command  of  remembering 
Christ  is  no  ways  opposite  to  his  real  presence :  but  the 
most  that  can  be  inferred  from  it  is,  that  he  is  not  visi¬ 
bly  present;  which  is  very  true;  and,  therefore,  lest 
we  should  forget  him,  this  remembrance  is  enjoined. 
Besides,  if  we  hearken  to  the  apostle,  1  Cor.  xi.  26, 
he  will  inform  us  that  what  we  are  commanded  to  remem¬ 
ber  is  the  death  of  Christ;  now,  the  death  of  Christ 
is  not  a  thing  really  present,  but  really  past,  and  there¬ 
fore  a  most  proper  subject  for  our  remembrance. 


SECTION  II. 

THE  SECOND  PROOF  OF  THE  REAL  PRESENCE,  FROM 

ST.  JOHN,  VI.  51,  &C. 

Q,  What  other  proof  have  you  for  the  real  presence 
of  Christ’s  body  and  blood  in  the  sacrament  of  the  Eu¬ 
charist,  besides  the  words  of  the  institution,  This  is  my 
body,  and  this  is  my  blood. 

A.  We  have  a  very  strong  proof  in  the  words  of 
Christ,  spoken  to  the  Jews  in  the  6th  chapter  of  St.  John, 
where,  upon  occasion  of  the  miracle  of  feeding  the  mul¬ 
titude  with  five  loaves,  having  spoken  of  the  necessity 
of  believing  in  him  who  is  the  living  bread  that  came 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  55 

down  from  heaven,  he  passes  from  this  discourse  con¬ 
cerning  faith,  to  speak  of  this  sacrament,  ver.  51,  &c. 
‘  I  am  the  living  bread,  which  came  down  from  heaven. 
If  any  man  eat  of  this  bread,  he  shall  live  forever:  and 
the  bread  that  I  will  give,  is  my  flesh  for  the  life  of  the 
world.  The  Jews  therefore  strove  among  themselves, 
saying:  How  can  this  man  give  us  his  flesh  to  eat? 
Then  Jesus  said  to  them:  Amen,  amen,  I  say  unto  you: 
Except  you  eat  the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  you  shall  not  have  life  in  you.  He  that  eateth 
my  flesh,  and  drinketh  my  blood,  hath  everlasting  life  : 
and  I  will  raise  him  up  in  the  last  day.  For  my  flesh  is 
meat  indeed  :  and  my  blood  is  drink  indeed  :  He  that 
eateth  my  flesh,  and  drinketh  my  blood,  abideth  in  me, 
and  I  in  him.  As  the  living  Father  hath  sent  me,  and 
I  live  by  the  Father :  so  he  that  eateth  me,  the  same  also 
shall  live  by  me.  This  is  the  bread  that  came  down 
from  heaven.  Not  as  your  fathers  did  eat  manna,  and 
are  dead.  He  that  eateth  this  bread  shall  live  forever.’ 
In  which  words  the  eating  of  Christ’s  flesh,  and  the 
drinking  his  bl  ood,  is  so  strongly,  so  clearly,  and  so 
frequently  inculcated,  and  we  are  so  plainly  told,  that 
the  bread  which  Christ  was  to  give,  is  that  very  flesh 
which  he  gave  for  the  life  of  the  world,  that  one  must 
be  resolved  to  keep  one’s  eyes  shut  against  the  light,  if 
one  will  not  see  so  plain  a  truth. 

Q.  How  do  you  prove  that  Christ  in  this  place  is 
speaking  of  the  blessed  sacrament  ? 

Jl.  By  comparing  the  words  wdiich  he  spoke  upon  this 
occasion  with  those  which  he  delivered  at  his  last  supper 
in  the  institution  of  the  blessed  sacrament.  In  the  one 
place  he  says,  4  the  bread  that  I  will  give  is  my  flesh, 
which  I  will  give  for  the  life  of  the  world ;’  in  the  other, 
taking  bread  and  distributing  it,  he  says,  4  this  is  my 
body  which  is  given  for  you.’  Where  it  is  visible  that  the 
one  is  a  promise  which  the  other  fulfils,  and  consequently 
that  both  the  one  and  the  other  have  relation  to  the 
same  sacrament.  Hence  we  find,  that  the  current  sense 
of  the  holy  fathers  has  always  explained  these  of  the 
sixth  chapter  of  St.  John,  as  spoken  of  the  sacrament. 


56  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


See  St.  Iremeus,  L.  4,  c.  34.  Origin  Horn.  16,  upon 
Numbers.  St.  Cyprian  upon  the  Lord’s  Prayer.  St. 
Hilary,  in  his  eighth  Book  of  the  Trinity.  St.  Basil, 
in  his  Moral  Rules,  Reg.  1,  c.  1.  St.  Cyril,  of  Jeru¬ 
salem,  Catech.  My  stag.  4.  St.  Ambrose,  of  the  myste¬ 
ries,  c.  8.  St.  John,  Chrysostom,  St.  Augustine,  and  St. 
Cyril,  of  Alexandria,  writing  upon  the  sixth  chapter  of 
St.  John.  St.  Epiphanius  Haeresi  55,  Theodoret  L.  4. 
Hist.  Eccles.  c.  xi.,  &c. 

Q.  But  does  not  Christ  promise  eternal  life,  St.  John 
vi.  51,  54,  and  58,  to  every  one  thateateth  of  that  bread 
of  which  he  is  there  speaking;  which  promise  cannot 
be  understood  with  relation  to  the  sacrament,  which 
many  receive  to  their  own  damnation,  1  Cor.  xi.  29  1 

A.  He  promises  eternal  life  to  every  one  that  eateth 
of  that  bread  ;  but  this  is  to  be  understood,  provided 
that  he  eat  it  worthily,  and  that  he  persevere  in  the 
grace  which  he  thereby  receives.  And  in  this  sense  it 
is  certain  that  this  sacrament  gives  eternal  life  :  where¬ 
as  the  manna  of  old  had  no  such  power,  ver.  54.  In 
like  manner  our  Lord  promises,  St.  Matt.  vii.  7,  8,  that 
every  one  that  asketh  shall  receive and  yet  many  ask 
and  receive  not,  because  they  ask  not  as  they  ought.  St. 
James  iv.  3.  Thus  St.  Paul  tells  us,  Rom.  x.  13,  that 
‘whosoever  shall  call  upon  the  name  of  the  Lord,  shall 
be  saved  which  also  certainly  must  be  understood, 
provided  they  do  it  worthily  and  perseverantly ;  lest 
this  text  contradict  that  other,  St.  Matt.  vii.  21.  ‘Not 
every  one  that  saith  to  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven;  but  he  that  doeth  the  will  of 
my  Father  who  is  in  heaven.’  Thus,  in  fine,  Christ 
tells  us,  St.  Mark  xvi.  16,  ‘He  that  believeth  and  is 
baptized  shall  be  saved.’  And  yet  many  believe  and  are 
baptized,  like  Simon  Magus,  Acts  viii.  13,  who,  for 
want  of  a  true  change  of  heart,  or  of  perseverance  in 
good,  are  never  saved. 

Q.  But  if  those  words  of  Christ,  St.  John  vi.  52,  53, 
&c.,  be  understood  of  the  sacrament,  will  it  not  follow 
that  no  one  can  be  saved  without  receiving  this  sacra¬ 
ment,  and  that  also  in  both  kinds ;  contrary  to  the  be- 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  57 

lief  and  practice  of  the  Catholic  church,  since  our  Lord 
tells  us,  verse  54,  4  Amen,  amen,  I  say  unto  you  :  Ex- 
cept  you  eat  the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  you  shall  not  have  life  in  you.’ 

A.  It  follows  from  those  words  that  there  is  a  divine 
precept  for  the  receiving-  this  blessed  sacrament,  which 
if  persons  wilfully  neglect,  they  cannot  be  saved.  So 
that  the  receiving  this  sacrament  either  actually,  or  in 
desire,  is  necessary  for  all  those  that  are  come  to  the 
3Tears  of  discretion ;  (not  for  infants,  who  are  not  capable 
of  discerning  the  body  of  the  Lord  :  1  Cor.  xi.  29.)  But 
that  this  sacrament  should  be  received  by  all  in  both 
kinds,  is  not  a  divine  precept,  nor  ever  was  understood 
to  be  such  by  the  church  of  God,  which  always  believed 
that  under  either  kind  Christ  is  received  whole  and 
entire,  and,  consequently,  that  under  either  kind  we 
sufficiently  comply  with  the  precept  of  receiving  his 
flesh  and  blood. 

.  Q •  Why  may  not  these  words  of  Christ,  St.  John 
vi.  51,  52,  53,  &c.,  be  taken  figuratively,  so  as  to  mean 
no  more  than  the  believing  in  his  incarnation  and 
death  1 

A.  Because  it  wrould  be  too  harsh  a  figure  of  speech, 
and  unbecoming  the  wisdom  of  the  Son  of  God,  to  ex¬ 
press  the  believing  in  him  by  such  strange  metaphors 
as  eating  his  flesh,  and  drinking  his  blood,  such 
as  no  man  ever  used  before  or  since.  And  to  re¬ 
peat  and  inculcate  these  expressions  so  often,  to  the 
great  offence  both  of  the  Jews,  and  even  of  his  own  dis¬ 
ciples,  who  upon  this  account  went  back  and  walked  no 
more  wdth  him,  ver.  60,  and  66  ;  wThen  he  might  so  easily 
have  satisfied  both  the  one  and  the  other,  by  telling  them 
that  he  meant  no  more  by  all  that  discourse,  than  that 
they  should  believe  in  him. 

Q.  Did  then  the  Jews  and  those  disciples  who  cried 
out,  ver.  60,  4  This  is  a  hard  saying,  and  w’ho  can  hear 
it  V  understand  our  Saviour  right,  or  did  they  mistake 
his  meaning  1 

A .  They  understood  him  right,  so  far  as  relates  to  the 
real  receiving  his  flesh  and  blood ;  but  as  to  the  manner 


58  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


of  receiving  they  understood  him  not;  since  they  had 
no  thoughts  of  his  giving  himself  whole  and  entire, 
veiled  in  a  sacrament,  but  apprehended  the  eating  of  his 
flesh,  cut  off  from  his  bones,  and  drinking  of  his  blood, 
according  to  the  vulgar  manner  of  other  meat  and 
drink,  which  we  digest  and  consume.  However,  their 
not  understanding  him  seems  not  to  have  been  so  faulty 
as  their  refusing  to  believe  him :  hence  our  Lord  repre¬ 
hends  not  their  want  of  understanding,  but  their  not 
believing,  ver.  64.  And  Peter,  in  the  name  of  the 
apostles,  ver.  68, 69,  in  opposition  to  those  disciples  that 
had  fallen  off,  says,  4  Lord,  to  whom  shall  we  go  1  thou 
hast  the  words  of  eternal  life.  And  we  believe  and  are 
sure  that  thou  art  Christ,  the  Son  of  the  living  God.’ 
So  that  these  people  ought,  like  the  apostles,  to  have 
submitted  themselves  to  believe  what  they  as  yet  under¬ 
stood  not ;  and  not  to  have  run  away  from  him,  who  by 
his  evident  miracles  proved  himself  to  be  the  Son  of  God, 
and  consequently  incapable  of  an  untruth.  By  which 
example,  we  may  see  how  much  more  wisely  Catholics 
act  (who  in  this  mystery,  like  the  apostles,  submit  them¬ 
selves  to  believe  what  they  cannot  comprehend,  because 
they  know  that  Christ  has  the  words  of  eternal  life) 
than  those  who,  like  the  apostate  disciples,  cry  out, 
‘  This  is  a  hard  saying,  and  who  can  hear  it  V  and  there¬ 
upon  will  walk  no  more  with  Christ  and  his  church. 

Q.  What  did  our  Lord  say  to  his  disciples,  who  were 
offended  with  his  discourse  concerning  the  eating  of  his 
flesh? 

A.  Ho  said  unto  them,  ver.  61,  6*2,  ‘Doth  this  offend 
you  ?  what,  and  if  ye  shall  see  the  Son  of  Man  ascend 
up  where  he  was  before  V  which  words  are  variously 
interpreted,  and  may  either  be  understood  to  signify  that 
they  who  made  a  difficulty  of  believing  that  he  could  give 
them  his  flesh  to  eat  then,  whilst  he  was  visible  amongst 
them,  would  have  much  more  difficulty  of  believing  it 
after  he  was  gone  from  them  by  his  ascension  :  or  else 
Christ,  by  mentioning  his  ascension,  would  correct  their 
mistaken  notion  of  giving  them  his  flesh  and  blood,  in 
that  gross  manner  which  they  apprehended:  or,  in  fine, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  59 

he  mentioned  his  ascension  into  heaven,  to  convince 
their  incredulity,  by  the  evidence  of  so  great  a  miracle, 
which  at  once  was  to  demonstrate  both  his  almighty 
power  and  the  truth  of  his  words. 

Q.  What  is  the  meaning  of  the  following  words,  ver. 
64 :  6  It  is  the  spirit  that  quickeneth,  the  flesh  profiteth 
nothing:  the  words  that  I  have  spoken  to  you,  are  spirit 
and  life.  ’ 

JL.  The  meaning  is,  that  the  flesh  separated  from  the 
spirit,  in  the  manner  which  the  Jews  and  incredulous 
disciples  apprehended,  would  profit  nothing:  for  what 
would  it  avail  us  to  feed  upon  dead  flesh,  separated  from 
the  soul  and  divinity,  and  consequently  from  the  life- 
giving  spirit?  But  then  it  would  be  blasphemy  to  say 
that  the  flesh  of  Christ,  united  to  his  spirit,  (in  that  man¬ 
ner  in  which  the  Catholic  church  believes  his  flesh  to 
be  in  the  blessed  sacrament,  accompanied  with  his  soul 
and  divinity,)  profits  nothing :  for  if  the  flesh  of  Christ 
were  of  no  profit,  he  would  never  have  taken  flesh  for  us, 
and  his  incarnation  and  death  would  be  unprofitable  to 
us  ;  which  is  the  height  of  blasphemy  to  affirm. 

What  means,  the  flesh  profits  nothing  ?  says  St.  Au¬ 
gustine,  writing  upon  this  text.  Tract  27,  in  Joan.  It 
profits  nothing,  as  they  understood  it ;  for  they  under¬ 
stood  flesh  as  it  is  torn  in  pieces  in  a  dead  body,  or  sold 
in  the  shambles ;  and  not  as  it  is  animated  by  the  spirit. 
Wheretore  it  is  said,  the  flesh  profits  nothing,  in  the 
same  manner  as  it  is  said,  knowledge  puffeth  up  :  1 
Cor.  viii.  1.  Must  we  then  fly  from  knowledge?  God 
forbid :  what  then  means,  knowledge  puffeth  up  ?  That 
is,  if  it  be  alone  without  charity  ;  therefore  the  apostle 
added,  but  charity  edifieth.  Join  therefore  charity  to 
knowledge,  and  knowledge  will  be  profitable,  not  by 
itself,  but  through  charity  :  so  here  also  the  flesh  pro¬ 
fiteth  nothing,  viz.  the  flesh  alone;  let  the  spirit  be 
joined  with  the  flesh,  as  charity  is  to  be  joined  with 
knowledge,  and  then  it  profits  much.  For  if  the  flesh 
profiteth  nothing,  the  Word  would  not  have  been 
made  flesh,  that  he  might  dwell  in  us.  So  far  St.  Au¬ 
gustine. 


60  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


Besides,  according  to  the  usual  phrase  of  Scripture, 
flesh  and  blood  are  often  taken  for  the  corruption  of  our 
nature,  as  for  man’s  natural  sense  and  apprehension, 
&c.  As  when  it  is  said,  1  Cor.  xv.  50,  4  that  flesh  and 
blood  cannot  inherit  the  kingdom  of  God.’  And  St. 
Matt.  xvi.  17  :  4  Flesh  and  blood  hath  not  revealed  it 
unto  thee,’  &c.  And  in  this  sense  the  flesh  profiteth  no¬ 
thing,  but  it  is  the  spirit  and  grace  of  God  that  quicken- 
eth  and  giveth  life  to  our  souls.  And  as  the  words  which 
our  Lord  had  spoken  to  them  tended  to  insinuate  to 
them  so  great  a  sacrament,  in  which  they  should  receive 
this  spirit,  grace,  and  life  in  its  very  fountain,  therefore 
he  tells  them,  4  the  words  that  I  speak  to  you,  are  spirit 
and  life.’ 


SECTION  III. 

OTHER  PROOFS  OF  THE  REAL  PRESENCE  OF  CHRIST’S  BODY 
AND  BLOOD  IN  THE  BLESSED  SACRAMENT. 

Q.  Have  you  any  other  proofs  from  Scripture  of  the 
real  presence  of  the  body  and  blood  of  Christ  in  the 
blessed  sacrament] 

A .  Yes,  1  Cor.  x.,  where  the  apostle,  to  discourage 
Christians  from  having  any  thing  to  do  with  the  sacri¬ 
fices  offered  to  idols,  says,  ver.  16,  ‘The  chalice  of  be¬ 
nediction,  which  we  bless,  is  it  not  the  communion  of 
the  blood  of  Christ!  And  the  bread,  which  we  break, 
is  it  not  the  partaking  of  the  body  of  the  Lord.’ 

Secondly ,  1  Cor.  xi.  27.  4  Therefore,  whosoever  shall 
eat  this  bread,  or  drink  the  chalice  of  the  Lord  unwor¬ 
thily,  shall  be  guilty  of  the  body  and  of  the  blood  of 
the  Lord.’  How  so,  if  wrhat  the  unworthy  receiver  takes 
be  no  more  than  bread  and  wine  ! 

Thirdly ,  1  Cor.  xi.  29  :  4  For  he  that  eateth  and  drink- 
eth  unworthily,  eateth  and  drinketh  judgment  to  himself, 
not  discerning  the  body  of  the  Lord.’  How  shall  he 
discern  it,  if  it  be  not  there  really  present ! 

Q.  Have  you  any  thing  more  to  add,  by  way  of  proof 
out  of  Scripture  ? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  61 

A.  Yes,  from  the  ancient  figures  of  the  eucharist, 
which  demonstrate  that  there  is  something  more  noble 
in  it  than  bread  and  wine,  taken  only  in  remembrance 
of  Christ. 

Q.  What  are  those  ancient  figures  ? 

A .  There  are  many;  but  I  shall  take  notice  chiefly  of 
three,  viz.  the  paschal  lamb,  the  blood  of  the  testament, 
and  the  manna  from  heaven. 

Q •  How  do  you  prove  that  these  three  were  figures 
of  the  eucharist  ? 

A.  I  prove  it  with  regard  to  the  paschal  lamb,  (which 
is  acknowledged  at  all  hands  to  have  been  a  type  of 
Christ,)  because  it  is  visible,  that  the  rites  and  ceremo¬ 
nies  of  it  prescribed,  Exodus  xii.,  had  chiefly  relation  to 
eating  of  it ;  and  consequently  to  this  typical  lamb  in 
the  Old  Testament,  corresponds  in  the  New  Testament 
the  Lamb  of  God,  as  eaten  by  his  people  in  this  sacra¬ 
ment  :  which  for  this  reason  was  instituted  immediately 
after  our  Lord  had  eat  the  passover  with  his  disciples, 
that  the  figure  might  be  both  explained  and  accomplish¬ 
ed,  and  might  make  way  for  the  truth.  See  concerning 
this  figure  the  current  sense  of  the  fathers  in  Tertul- 
lian,  L.  4,  in  Marcionem;  St.  Cyprian,  L.  de  umtate 
Ecclesiag ;  St.  Hierome  in  c.  26,  St.  Matthaei ;  Chrysos¬ 
tom,  Homil.  de  Proditione  Judae;  St.  Augustine,  L.  2, 
contra  Literas  Petiliani,  c.  37 ;  St.  Gaudentius  Tract. 
2,  in  Exod.;  St.  Cyril,  of  Alexandria,  contra  Nestor,  p. 
112  ;  Theodoret  in  1  Cor.  xi. ;  St.  Leo  Serrn.  7.  de  Pas- 
sione  Domini ;  Hesychius  in  c.  23,  Levit. ;  St.  Gregory 
Horn.  22,  in  Evang. 

Secondly ,  That  the  blood  of  the  testament  with  which 
Moses  sprinkled  the  people,  Exod.  xxiv.  and  Heb.  ix. 
saying,  4  This  is  the  blood  of  the  testament  which  God 
hath  enjoined  to  you,’  was  a  figure  of  the  blood  of  Christ 
in  this  sacrament,  our  Lord  himself  sufficiently  declared 
by  evidently  alluding  to  this  figure,  when  he  gave  the 
cup  to  his  disciples,  saying,  4  This  is  my  blood  of  the 
new  testament,’  St.  Matt.  xxvi.  28.  St.  Mark  xiv.  24, 
or, 4  This  cup  is  the  new  testament  in  my  blood,’  St. 
Luke  xxii.  20.  1  Cor.  xi.  25. 

6 


62  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


Thirdly ,  That  the  manna  was  a  figure  of  this  sacra¬ 
ment,  appears  from  St.  John  vi.  58.  ‘Not  as  your 
fathers  did  eat  manna,  and  are  dead.  He  that  eateth 
this  bread  shall  live  forever.’  And  from  1  Cor.  x.  where 
the  apostle,  speaking  of  the  figures  of  our  sacrament  in 
the  old  law,  and  taking  notice  of  the  cloud,  and  the 
passage  of  the  Red  Sea,  as  figures  of  baptism,  ver.  1 
and  2;  in  the  third  and  fourth  verses,  gives  the  manna 
and  the  water  from  the  rock  as  figures  of  the  eucharist. 
The  same  is  the  current  doctrine  of  the  holy  fathers,  and 
is  sufficiently  demonstrated  from  the  analogy  which  is 
found  between  the  manna  and  this  blessed  sacrament. 
For  wThich  see  the  annotations,  in  the  Doway  Bible, 
upon  the  XVI.  chapter  of  Exodus. 

Q.  How  do  you  prove  from  these  ancient  figures  the  real 
presence  of  Christ’s  body  and  blood  in  this  sacrament  1 

A.  Because,  if  in  this  sacrament  there  were  nothing 
more  than  bread  and  wine,  taken  in  remembrance  of 
Christ,  and  as  types  and  figures  of  his  body  and  blood, 
then  would  the  figures  of  the  old  law  equal  the  sacra¬ 
ments  of  the  new  law,  yea,  far  excel  them.  For  who 
does  not  see  that  the  paschal  lamb  was  a  more  noble  type 
and  far  better  representing  Christ  than  bread  and  wine'? 
Who  does  not  perceive  that  the  blood  of  victims  solemn¬ 
ly  sacrificed  to  God  was  a  better  figure  of  Christ’s  blood 
than  the  juice  of  the  grape?  Who  can  question  but  the 
heavenly  manna,  which  is  called  the  bread  of  angels, 
and  was  so  many  ways  miraculous,  was  far  beyond  the 
bread  of  men?  W^ho  will  not  acknowledge  that  it  is 
something  more  excellent  and  divine  to  foretell  things 
to  come,  than  only  to  commemorate  things  past  ?  It  must 
therefore  be  visible  to  every  Christian,  that  if  the  paschal 
lamb,  the  blood  of  the  testament,  and  the  manna  were 
types  of  Christ,  given  to  us  in  this  sacrament;  that 
this  sacrament  itself  must  be  somethinar  more  than 

o 

a  type,  figure  or  remembrance  of  Christ;  and  con¬ 
sequently  must  contain  and  exhibit  him  really  to  us. 

Q.  But  why  may  not  a  person  suppose  that  the 
figures  of  the  Old  Testament  might  equal  or  excel  the 
sacrament  of  the  New  ? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  63 


A,  No  one  that  pretends  to  the  name  of  Christian  can 
suppose  this,  since  the  apostle  assures  us  that  the  old 
law  had  nothing  but  ‘a  shadow  of  the  good  things  to 
come.’  Heb.  x.  1.  That  all  its  sacrifices  and  sacra¬ 
ments  were  but 4  weak  and  needy  elements,’  Gal.  iv.  9, 
and  that  it  was  annulled  by  reason  of  4  the  weakness  and 
the  unprofitableness  thereof.’  Heb.  vii.  18.  And  does 
not  the  very  nature  of  the  things  assure  us,  that  the  figure 
must  be  inferior  to  the  things  prefigured. 

Q.  Have  you  any  other  argument  from  Scripture  in  fa¬ 
vour  of  the  real  presence  of  our  Lord’s  body  in  the  blessed 
sacrament  1 

A.  Yes.  Those  innumerable  texts  of  Scripture  which 
prove  the  unerring  authority  of  the  church  of  Christ, 
and  the  indispensable  obligation  of  the  faithful  to  follow 
the  judgment  of  the  church,  and  to  rest  in  her  decisions, 
plainly  demonstrate  that  to  be  truth  which  the  church 
has  so  loner  ago  declared  with  relation  to  this  controver- 
sy ;  and  that  all  Christians  are  obliged  to  yield  to  this 
decision. 

Q.  When  did  the  church  decide  this  matter  % 

A .  As  soon  as  ever  it  was  called  in  question,  that  is, 
about  seven  hundred  years  ago,  in  the  days  of  Berenga- 
rius,  who  was  the  first  that  openly  attacked  the  doctrine 
of  the  real  presence,  and  was  thereupon  condemned  by 
the  whole  church  in  no  less  than  fourteen  councils  held 
during  his  lifetime  in  divers  parts  of  Christendom;  and 
the  determination  of  these  councils  was  afterwards  con¬ 
firmed  by  the  general  councils  of  Lateran,  Constance, 
and  Trent. 

Q.  What  Scripture  do  you  bring  to  show  that  all  Chris¬ 
tians  are  obliged  to  submit  to  these  decisions  of  the  coun- 
cils  and  pastors  of  the  church  1 

A.  St.  Matt,  xviii.  17  :  4  If  he  neglect  to  hear  the 
church,  let  him  be  to  thee  as  a  heathen  and  a  publican.’ 
St.  Luke  x.  1G  :  4  He  that  heareth  you,  heareth  me,  and 
he  that  despiseth  you,  despiseth  me,  and  he  that  despiseth 
me,  despiseth  him  that  sent  me.’  St.  John  xx.  21 :  4  As 
my  Father  hath  sent  me,  even  so  I  send  you:’  Heb.  xii. 


64  THE  CATHOLIC  CHRISTIAN  INSTRUCTS 


7  :  ‘  Remember  your  prelates  who  have  spoken  the  word 
of  God  to  you :  whose  faith  follow.’  Ver.  17:  ‘Obey 
your  prelates,  and  be  subject  to  them.’  1  John  iv.  6  : 
‘He  that  knoweth  God,  heareth  us;  (the  pastors  of  the 
Church)  he  that  is  not  of  God  heareth  us  not :  by  this  we 
know7  the  spirit  of  truth  and  the  spirit  of  error.’  And 
what  wronder  that  Christ  should  require  this  submission 
to  his  Church,  and  her  pastors,  and  teachers,  whom  he 
has  given  for  the  perfecting  of  the  saints,  &c.,  that  we 
henceforth  be  no  more  children  tossed  to  and  fro,  and 
carried  about  with  every  wind  of  doctrine:  since  even 
in  the  old  law  he  required,  under  pain  of  death,  a  sub¬ 
mission  to  the  synagogue  and  her  ministers  in  their  de¬ 
cision  relating  to  the  controversies  of  the  law ;  as  may 
be  seen,  Deut.  xvii.  8,  9,  &c.  , 

Q.  What  Scripture  do  you  bring  to  show7  that  the 
Church  is  not  liable  to  be  mistaken  in  these  decisions'? 

Ji.  This  is  evidently  proved  from  a  gTeat  many  texts 
both  of  the  Old  and  New  Testaments  :  in  which  w7e  are 
assured,  1st,  ‘  That  the  church  is  the  pillar  and  ground  of 
the  truth,’  1  Tim.  iii.  15.  and  consequently  not  liable  to 
error.  2dly,  ‘That  Christ  has  built  his  church  upon 
a  rock,  and  that  the  gates  of  hell  (the  powrers  of 
darkness  and  error)  shall  not  prevail  against  her,’  St. 
Matt.  xvi.  18.  3dly,  that  Christ  (w7ho  is  the  ‘way,  the 
truth  and  the  life,’  St.  John  xvi.  6,)  ‘will  ahvays  be 
with  the  teachers  of  his  church,  even  to  the  end  of  the 
world,’  St.  Matt,  xxviii.  20.  4thly,  That  the  Holy 
Ghost,  the  Spirit  of  truth,  shall  abide  forever  writh  these 
same  teachers  of  the  church,  St.  John  xvi.  16,  17, 
‘and  guide  them  unto  all  truth,’  c.  xvi.  13.  5thly, 
That  God  has  made  a  covenant  writh  the  church,  that 
his  Spirit,  and  his  words,  which  he  has  put  in  her  mouth 
at  the  time  wrhen  our  Redeemer  came,  should  not 
depart  out  of  her  mouth,  nor  out  of  the  mouth  of 
her  seed,  nor  out  of  the  mouth  of  her  seed’s  seed, 
from  henceforth  and  forever,’  Isaiah  lix.  20,  21. 
Gthly,  That  God  -has  made  a  solemn  oath  to  his 
church,  like  that  which  he  made  to  Noah,  that  he 
W'ould  not  be  wroth  with  her,  nor  rebuke  her,  Isaiah 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  65 

liv.  9,  10;  ‘that  he  has  promised  to  be  her  everlasting 
light,’  Isaiah  lx.  18,  19,  &c., 6  and  to  set  his  sanctuary  in 
the  midst  of  her  for  evermore,’  Ezek.  xxxvii.  6 ;  all 
which  is  inconsistent  with  her  being  led  astray  by  dam¬ 
nable  errors ;  and  thus  the  Scripture,  by  plainly  giving 
testimony  to  the  church  and  church  authority,  plainly 
also  gives  testimony  to  the  truth  of  Christ’s  real  pre¬ 
sence  in  the  eucharist,  which  has  been  so  often  declared 
by  that  authority. 

Q.  Besides  these  arguments  from  Scripture  and  church 
authority,  have  you  any  thing  else  to  allege  in  proof  of 
the  real  presence  I 

A-  First,  The  authority  of  all  the  ancient  fathers,  whose 
plain  testimonies  may  be  seen  in  an  appendix  to  a  book 
entitled  ‘A  Specimen  of  the  Spirit  of  the  Dissenting 
Teachers,  &c. ;  anno  1736.’* 

Secondly,  The  perpetual  consent  of  the  Greeks,  and 
all  the  oriental  Christians,  demonstrated  by  Monsieur 
Arnauld  and  the  Abbe  Renaudoit  in  their  books  bearing 
title,  La  perpetuite  de  La  Foy,  &c.  confirmed  by  the 
authentic  testimonies^  of  their  patriarchs,  archbishops, 

*  See  also  The  Faith  of  Catholics,  ed.  1836. 

t  See  ^ie  testimony  of  seven  archbishops  of  the  Greek 
church,  Perpetuite ,  iii.  p.  569,  the  testimonies  of  the  arch¬ 
bishops  and  clergy  of  the  isles  of  the  Archipelago,  &c.  p.  572, 
&c.  ;  of  divers  abbots  and  religions,  chap.  iv.  and  v, ;  of  four 
patriarchs  of  Constantinople ;  of  the  patriarchs  of  Alexandria, 
and  of  thirty-five  metropolitans  or  archbishops,  anno  1762, 
chap.  vi.  p.  623;  of  the  churches  of  Georgia  and  Mingre- 
lia,  chap.  vii.  p.  634  ;  of  the  patriarch  of  Jerusalem,  and 
of  several  other  archbishops,  abbots,  &c.,  p.  703.  Of  Ma- 
carious  and  Neophyrus,  patriarchs  of  Antioch,  p.  723,  &c. ; 
of  Mocroditus,  patriarch  of  Constantinople,  Response  Ge¬ 
nerate,  p.  151.  See  also  the  orthodox  confession  of  the 
oriental  church,  signed  by  the  four  patriarchs  and  many 
other  bishops,  ibidem,  p.  138.  That  the  same  is  the  faith 
of  the  Armenians,  is  proved  by  the  testimonies  of  Havia- 
dour,  an  Armenian  prelate,  of  Uscanus,  Bishop  of  St. 
Sergius ;  also  of  David,  the  patriarch,  and  other  bishops 
and  priests  of  the  Armenians  given  at  Aleppo,  anno  1668. 


66  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


bishops,  abbots,  &e.,  by  the  decrees  of  their  synods* 
against  Cyril  Lucar,  by  the  writings  of  their  ancientj- 
and  modern  divines  ;  and  by  all  their  liturgies :  and  ac- 

In  the  appendix  to  the  first  volume  of  the  Perpetuity  p. 
78,  81,  8*2.  Of  James,  patriarch  of  the  greater  Armenia, 
and  many  ether  bishops  and  priests.  Response  Generale, 
L.  1,  chap,  xviii.  Of  the  archbishops  of  the  Armenians 
in  Constantinople,  Adrianople,  and  Amasaea,  ibid.  Of 
Cmciadorus,  patriarch  of  the  lesser  Armenia,  with  other 
bishops  and  priests,  anno  672,  tom.  3.  Perpetuite,  p.  774. 
Of  the  Armenians,  of  Grand  Cairo,  anno  1671.  And  of 
several  bishops,  at  Ispahan,  the  same  year,  ibid.  p.  775 
and  778.  See  also  in  the  first  and  third  volume  of  the 
Perpetuite,  and  in  the  Response  Generale,  many  other  at¬ 
testations  of  the  belief  of  the  Moscovites,  Jacobites,  or 
Surians  Cophts,  Maronites,  and  Nestorians,  touching  the 
real  presence  and  transubstantiation. 

*  See  the  acts  of  the  synods  of  Constantinople,  under  the 
patriarch  Cyril,  of  Bersea,  anno  1639.  And  of  the  synod 
under  the  patriarch  Parthenius,  anno  1642.  And  of  the 
synod  of  Cyprus,  anno  1668. 

y  See  (besides  the  testimonies  of  the  Greek  fathers  of  the 
first  six  centuries)  Anastasius  of  Sina,  in  his  Odegos ;  Ger- 
manus,  patriarch  of  Constantinople,  in  his  Theoria;  St. 
John  Damascene.  Orat.  3  de  Imaginibus,  Lib.  2.  Parallel, 
c.  5,  L.  4.  Fidei  Orthodox®,  c.  13.  The  second  Council 
of  Nice,  of  350  bishops,  Act  6.  Elias  Cret.  Comment  in 
Orat  1.  St  Greg.  Naz.  Nicephorus,  Patriarch  of  Con¬ 
stantinople,  Antirhetico  2.  Theodorius  Studites,  Antirhe- 
tico  1,  Num.  10.  Theophylactus  ad  Cap.  26.  Samonus, 
Bishop  of  Gaza,  in  Discep.  contra  Achmet  Saracenum. 
Nicholas,  of  Methone,  de  Corp.  et  Sang.  Christ  Nicholas 
Cabefilas,  Mark,  of  Ephesus  and  Bessarion ;  qui  omnes  in 
tuis  opusmli* ,  says  Bishop  Forbes  de  Euch.  L.  1,  c.  3,  aper - 
tissime  Tran  eubst  ant  iationem  confitentur.  Jeremias,  Pa- 
triarcho  in  Resp.  1  and  2  ad  Lutheranos.  Gabriel  Phila- 
delph.  de  Sacrament  The  Greeks,  of  Venice,  in  Resp. 
ad  Cardinal.  Guis.  Agapius,  &c.  See  also  in  the  two  addi¬ 
tional  volumes  of  Renaudoit  to  the  Perpetuite  de  La  Foy, 
&c.,  the  concurrent  testimonies  of  the  divines  of  the  other 
oriental  sects,  and  of  all  their  liturgies. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  67 


knowledged  by  many*  Protestant  witnesses.  Now, 
what  can  be  a  more  convincing  evidence  of  this  doc¬ 
trine  having  been  handed  down  by  tradition  from  the 
apostles,  than  to  see  all  sorts  of  Christians,  which  have 
any  pretensions  to  antiquity,  all  agreeing  in  it  ? 

Thirdly ,  Both  ancient  and  modern  church  history 
furnish  us  with  many  instances  of  miracles  the  best 
attested,  which  from  time  to  time  have  been  wrought  in 
testimony  of  this  same  truth :  of  which  in  divers  parts 
of  Christendom  there  are  standing  monuments  to  this 
day.  It  would  be  too  tedious  to  descend  to  particulars, 
and  so  much  the  less  necessary,  because  all  the  miracles 
of  Jesus  Christ  himself,  as  they  prove  that  he  could  not 
be  a  liar,  so  they  demonstrate  that  what  he  gives  us  in 
this  sacrament  is  verily  and  indeed  his  body  and  blood, 
as  he  has  so  clearly  told  us. 


SECTION  IV. 

TRANSUBSTANTIATION  PROVED.  OBJECTIONS  ANSWERED. 

Q.  What  do  you  understand  by  transubstantiation  I 

A.  That  the  bread  and  wine  in  the  blessed  sacrament 
are  truly,  really,  and  substantially  changed  by  consecra¬ 
tion  into  the  body  and  blood  of  Christ. 

Q.  In  what  then  does  the  Catholic  doctrine  of  transub¬ 
stantiation  differ  from  the  consubstantiation  maintained 
by  the  Lutherans  ? 

*  Sir  Edwin  Sandy's  relation  of  the  Religions  of  the 
West,  p.  233.  Dr.  Potter's  Answer  to  Charity  mistaken,  p. 
225.  Bishop  Forbes  de  Euch.  L.  1,  c.  3,  p.  412.  Crutius 
in  Germanio-graecia,  L.  5,  p.  226.  Danawerus  L.  de  Ec- 
cles.  Grasc.  hodierna,  p.  46,  dec.  Hence  Dr.  Philip  Nicho- 
lai,  a  Protestant,  in  his  first  book  of  the  Kingdom  of  Christ, 
p.  22,  writeth  thus :  “  Let  my  Christian  readers  be  assured, 
that  not  only  the  churches  of  the  Greeks,  but  also  the  Rus¬ 
sians,  and  the  Georgians,  and  the  Armenians,  and  the  Indians, 
and  the  Ethiopians,  as  many  of  them  as  believe  in  Christ, 
hold  the  true  and  real  presence  of  the  body  and  blood  of  the 
Lord,”  &c. 


68  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


A.  It  differs  in  this,  that  Luther  and  his  followers 
maintain  the  real  presence  of  the  body  and  blood  of 
Christ  in  the  bread  and  wine,  or  with  the  bread  and  wine ; 
whereas  the  Catholic  church  believes  that  the  bread 
and  wine  are  converted  into  the  body  and  blood  of  Christ, 
so  that  there  remains  nothing  of  the  inward  substance  of 
the  bread  and  wine  after  consecration,  but  only  the  out¬ 
ward  appearances  or  accidents. 

Q.  How  do  you  prove  this  transubstantiation  1 

A.  First ,  From  the  texts  of  Scripture  above  quoted, 
especially  from  the  words  of  the  institution,  St.  Matt, 
xxvi.  26,  &c.,  and  from  the  words  of  Christ,  St. 
John  vi.  52,  &c.,  for  our  Lord,  when  he  first  gave  the 
blessed  sacrament,  did  not  say, 4  In  this,  or  with  this,  is 
my  body  and  blood  :’  but  he  said,  4  this  is  my  body  and 
this  is  my  blood.’  Neither  did  he  say,  St.  John  vi.  52. 
‘In  the  bread  that  I  will  give,  will  I  give  you  my  flesh,’ 
&c. ;  but  he  said, 4  The  bread  that  I  will  give  is  my  flesh 
for  the  life  of  the  world.’ 

Secondly ,  From  the  tradition  of  the  ancient  fathers, 
whose  doctrine  may  be  seen  in  the  book  above  quoted. 

Thirdly,  From  the  authority  and  decision  of  the  church 
of  God  in  her  general  councils  of  Lateran ,  Constance , 
and  Trent. 

And,  indeed,  supposing  that  the  words  of  Christ,  in 

the  institution  of  the  blessed  sacrament,  are  to  be  taken 

according  to  the  letter,  as  both  Catholics  and  Lutherans 

agree,  the  most  learned  Protestants  have  often  urged 

against  Luther  and  his  followers,  that  the  Catholic 

transubstantiation  is  more  agreeable  to  the  letter  of 

©  •  • 

Christ’s  words  than  the  Lutheran  consubstantiation. 
See  the  Bishop  of  Meaux’s  Ilistorie  des  Variations, 
L.  2,  Num.  31,  32,  33. 

Q.  But  does  not  St.  Paul,  1  Corinth,  x.  and  xi.  speak¬ 
ing  of  the  sacrament  after  consecration,  call  it  bread  ? 

A.  He  does,  and  so  do  we;  1st,  Because  it  is  the 
bread  of  life,  the  food  and  nourishment  of  the  soul :  2dly, 
Because  it  still  retains  the  qualities  and  accidents  of 
bread,  and  has  the  whole  outward  appearance  of  bread ; 
and,  therefore,  according  to  the  Scripture  phrase,  is  called 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  09 

bread,  as  angels  appearing  in  the  shape  of  men,  are 
oftentimes  in  Scripture  called  men.  See  St.  Luke  xxvi. 
4.  Acts  i.  10,  &c.  3dly,  Because  it  was  consecrated  from 
bread,  and,  therefore,  according  to  the  usual  method 
of  speaking  in  Scripture,  is  called  bread,  because  it  was 
made  from  bread;  as  man  is  called  dust,  Gen.  iii.  19, 
because  made  out  of  dust :  and  the  serpent  is  called  a 
rod,  Exod.  vii.  12,  because  made  from  a  rod,  &c. 

Besides,  we  have  two  very  good  interpreters,  that 
inform  us  what  this  bread  is,  of  w’hich  St.  Paul  is  there 
speaking,  viz.  the  same  apostle,  w^hen  he  tells  us,  1  Cor. 
x.  16,  that 4  the  bread  which  we  break  is  the  communion 
of  the  body  of  Christ and  our  Saviour  himself,  when  he 
tells  us,  St.  John  vi.  52,  4  The  bread  that  I  will  give  is 
my  flesh,  which  I  will  give  for  the  life  of  the  world.’ 

Q.  But  what  will  you  say  to  our  Saviour’s  calling  the 
sacrament  the  fruit  of  the  vine,  St.  Matt,  xxxvi.  29  \ 

A.  If  it  were  certain  our  Saviour  had  so  called  the 
consecrated  wine  of  the  blessed  sacrament,  it  would 
prove  no  more  than  St.  Paul’s  calling  the  ether  kind 
bread  ;  that  is,  it  would  only  show  that  the  name  of 
wine,  or  the  fruit  of  the  vine,  might  be  given  to  it  from 
having  the  accidents  and  appearance  of  wine,  and  having 
been  consecrated  from  wine.  But  there  is  all  the  rea¬ 
son  in  the  world  to  think,  that  this  appellation  of  the 
fruit  of  the  vine  was  given  by  our  Saviour,  not  to  the 
consecrated  cup  or  chalice,  but  to  the  wine  of  the  pas¬ 
chal  supper,  which  they  drank  before  the  institution  of 
the  sacrament:  this  appears  evident  from  St.  Luke,  who 
thus  relates  the  whole  manner,  chap.  xxii. 

Ver.  14,  4  \\  hen  the  hour  was  come,  he  satdowm,  and 
the  twelve  apostles  with  him. 

15  ‘And  he  said  to  them,  With  desire  I  have  de¬ 
sired  to  eat  this  pasch  with  you  before  I  suffer. 

16  4  For  I  say  to  you,  that  from  this  time  I  will  not  eat 
it,  till  it  be  fulfilled  in  the  kingdom  of  God. 

17  4  And  having  taken  the  chalice  he  gave  thanks  and 
6aid :  Take,  and  divide  it  among  you. 

18  ‘For  I  say  to  you,  that  I  will  not  drink  of  the  fruit 
of  the  vine,  till  the  kingdom  of  God  come. 


70  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

19  i  And  taking  bread,  he  gave  thanks,  and  brake, 
and  gave  to  them,  saying :  This  is  my  body  which  is 
given  for  you.  Do  this  for  a  commemoration  of  me. 

20  ‘In  like  manner  the  chalice  also,  after  he  had 
supped,  saying:  This  is  the  chalice  the  new  testament 
in  my  blood  which  shall  be  shed  for  you. 

21  ‘But  yet  behold,  the  hand  of  him  that  betrayeth 
me  is  with  me  on  the  table,’  &c. 

Where  it  is  visible,  that  it  was  not  the  sacramental 
cup,  but  that  which  was  drunk  with  the  passover,  to 
which  our  Saviour  gives  the  name  of  the  fruit  of  the 
vine. 

Q.  But  if  the  bread  and  wine  do  not  remain  after 
consecration,  what  then  becomes  of  them  ? 

A.  They  are  changed  by  the  consecration  into  the 
body  and  blood  of  Christ. 

Q.  How  can  bread  and  wine  be  changed  into  the  body 
and  blood  of  Christ] 

A.  By  the  almighty  power  of  God,  to  whom  nothing 
is  hard  or  impossible,  who  formerly  changed  water  into 
blood,  and  a  rod  into  a  serpent,  Ex.  vii.,  and  water  into 
■wine,  St.  John  ii. ;  and  who  daily  changes  bread  and  wine 
by  digestion  into  our  body  and  blood. 

Q .  But  do  not  all  our  senses  bear  testimony,  that  the 
bread  and  wine  still  remain  ] 

A .  No,  they  only  bear  testimony  that  there  remains 
the  colour  and  taste  of  bread  and  wine,  as  indeed  there 
does :  but  as  to  the  inward  substance,  this  is  not  the  ob¬ 
ject  of  any  of  the  senses,  nor  can  be  perceived  by  any 
of  them. 

Q.  Are  not  our  senses  then  deceived  in  this  case  ] 

A.  Properly  speaking  they  are  not,  because  they  truly 
represent  what  is  truly  there,  viz.  the  colour,  shape, 
taste,  &c.  of  bread  and  wine.  But  it  is  the  judgment 
that  is  deceived,  when,  upon  account  of  this  colour, 
shape,  taste,  &c.,  it  too  hastily  pronounces  that  this  is 
bread  and  wine. 

Q.  But  are  we  not  sufficiently  authorized,  by  the  tes¬ 
timony  of  the  senses,  to  make  a  judgment  of  a  thing’s 
being  in  effect,  that  which  it  has  all  the  appearance  of? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  71 

Regularly  speaking  we  are,  when  neither  reason 
nor  divine  authority  interpose  itself,  to  oblioe  us  to  make 
another  judgment.  And  thus  the  miracles  and  the 
resurrection  of  Christ  were  demonstrated  to  the  apostles 
by  the  testimony  of  their  senses.  But  the  case  would 
have  been  altered  had  God  himself  assured  them  that 
what  appeared  to  be  flesh  and  bones,  was  indeed  another 
thing  :  for  in  such  a  case  they  ought  certainly  to  have  be¬ 
lieved  the  testimony  of  God,  rather  than  their  own  senses. 

.  Can  you  give  me  any  instances  in  which  the  tes- 
.  i  j  ’s  senses  has  represented  one  thino-,  and 

the  divine  authority  of  God’s  wTord  has  assured  us,  that 

it  was  not  indeed  what  it  appeared  to  be,  but  quite  an¬ 
other  thing?  ^ 

A.  Yes,  we  have  many  such  instances  in  Scripture; 
as  when  angels  have  appeared  in  the  shape  of  men,  Gen. 
xix.  St.  Matt,  xxvni.  St.  Mark  xvi.  &c. ;  and  the  Holv 
Ghost,  m  the  shape  of  a  dove,  St.  Luke  iii.  22,  &c.  " 

Q.  Is  there  not  then  any  of  our  senses  that  we  may 
trust  to,  in  relation  to  the  judgment  that  we  are  to 

make  concerning  the  inward  part  of  the  sacrament  of  the 
eucharist? 

A.  \es,  we  may  safely  trust  to  the  sense  of  hearing-, 
which  informs  us  by  the  word  of  God,  and  the  authori¬ 
ty  ot  the  church  of  God,  that  wfliat  appears  to  be  bread 
a?“  yine  *n  Ihts  sacrament,  is  indeed  the  body  and  blood 
ot  Christ;^ now,  faith  comes  by  hearing,  saith  St.  Paul, 
Kom.  x.  17,  and  hearing  by  the  word  of  God. 

Q.  But  if  the  substance  of  the  bread  and  wine  be 
not  there,  what  is  it  then  that  gives  nourishment  to  our 
bodies  when  we  receive  this  sacrament? 

A.  This  sacrament  was  not  ordained  for  the  nourish¬ 
ment  of  the  body,  but  of  the  soul;  though  I  do  not 
eny  but  the  body  also  is  nourished,  when  we  receive  the 
blessed  eucliarist,  not  by  the  substance  of  bread  and  wine, 
which  is  not  there,  nor  by  the  body  and  blood  of  Christ, 
which  is  incorruptible,  and  therefore  cannot  be  digested 
lor  our  corporal  nourishment;  but  by  the  quantify  and 
other  accidents  of  the  bread  and  wine,  (if,  with  the  Aristo- 
elian  philosophers,  you  suppose  them  really  distinguish- 


72  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

ed  from  matter  and  substance,)  or  by  another  substance, 
which  the  Almighty  substitutes,  when,  by  the  ordinary 
course  of  digestion,  the  sacramental  species  are  changed, 
and  the  body  and  blood  of  Christ  cease  to  be  there. 

Q.  But  how  can  the  accidents  of  bread  and  wine  re¬ 
main,  without  the  substance  ? 

A,  By  the  Almighty  power  of  God  :  which  answer, 
if  it  satisfy  you  not,  I  remit  you  to  the  Cartesian  philo¬ 
sophers,  who  will  tell  you,  that  as  the  body  and  blood 
of  Christ,  in  the  sacrament,  are  contained  precisely  in 
the  same  circumscription  and  dimensions  as  the  bread 
and  wine  were  before  the  consecration,  it  follows  of 
course  that  they  must  affect  our  senses  in  the  same  man¬ 
ner:  now,  colour,  taste,  &c.,  according  to  modern  philo¬ 
sophy  are  nothing  but  the  affections  of  our  senses.  See 
Purchot,  Part  1,  Phys.  2,  Sect.  5,  cap.  1. 

Q.  How  can  the  whole  body  and  blood  of  Christ  be 
contained  in  so  small  a  space  as  that  of  the  host ;  nay, 
even  in  the  smallest  sensible  particle  of  it? 

A.  By  the  same  Almighty  power  by  which  a  camel 
can  pass  through  the  eye  of  a  needle :  with  men  this 
is  impossible,  says  our  Saviour,  St.  Matt.  xix.  26,  and 
St.  Mark  x.  27,  ‘but  not  with  God,  for  with  God  all 
things  are  possible.’ 

(J.  How  can  the  body  of  Christ  be  both  in  heaven, 
and  at  the  same  time  in  so  many  places  upon  earth? 

A .  By  the  same  Almighty  power  of  God,  which  we 
profess  in  the  very  first  article  of  our  creed,  when  we 
say,  ‘I  believe  in  God  the  Father  Almighty.’  So  that 
it  is  a  question  better  becoming  an  infidel  than  a  Chris¬ 
tian  to  ask,  How  this  can  be  ?  when  we  are  speaking  of 
a  God  to  whom  nothing  is  impossible ;  and  who  would 
not  be  God  indeed,  if  he  could  not  do  infinitely  more 
than  we  can  conceive.  It  is  like  the  Jewish  question,  St. 
John  vi.  53,  ‘  How  can  this  man  give  us  his  flesh  to 
eat  ?’  As  if  the  power  of  God  wrere  not  as  incompre¬ 
hensible  as  himself ;  and  as  if  it  were  not  worse  than 
madness  for  weak  mortals  to  pretend  to  fathom  this 
immense  depth  of  the  power  of  the  Almighty  by  the  short 
line  and  plummet  of  human  reason. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  73 

Q.  But  is  it  not  an  evident  contradiction  for  the 
same  body  to  be  at  once  in  two  places  ? 

/  ^ot.at.  ali ;  no  more  than  for  one  God  to  subsist 

or  onesouT  taChP  6f  °nS  !  T°  perSOn  in  two  natures  ! 
heart  nr  tl/  ,  °nce  both  ln  the  head  and  in  the 

as  when  Chrirt°f  hT  b®  °nCe  in  the  self'SMe  place ; 

being  shut  St  T°hy  Cam^n  t0  tbe  disciples,  the  doors 
oemg  shut,  St.  John  xx.  26,  or  the  same  body,  after 

be  “"***“  after  riWS 

f?  ” evident 

A.  Because  thousands  of  as  good  philosophers  and 

*  issss’ftsi  csstss 

!?i«Tof  tl  Sigh,JP“lbi'i,)'  °f  tb“e  lhi".”>  *  U» 

.  Q.  But  what  need  was  there  that  Christ  should  leave 
us  h]s  real  body  and  blood  in  this  sacrament  Jince 
without  tins  real  presence  he  might  have  bequeathed 
the  self-same  graces  to  our  souls  ?  i  a 

al«o  hHe  ™1£ht’lnd'red’ if  so  he  had  pleased ;  as  he  might 
also  have  brought  about  the  salvation  of  mankind  /he 

d  so  pleased,  without  becoming  man  himself  and  dv 

ing  upon  a  cross  for  us :  but  he' chose  these  wondrots' 

*  hiS  We’  and  most  proper  to 
h;  .  ove  h,rn*  And  who  shall  presume  to  call 

m  to  an  account  why  he  has  condescended  so  far  ? 

Q,.  But  are  not  the  body  and  blood  of  Christ  liable 
to  be  hurt  and  abused  in  the  sacrament  ? 

A.  I  he  body  and  blood  of  Christ  is  now  immortal 

ffifStb  h  a“d  incorruptible,  and  consequently  not 
liable  to  be  hurt,  nor  divided,  nor  corrupted  •  thouo-h 
it  may  be  said,  indeed,  to  be  ’abused  by  fhe  unwortS 

xi  r27l,n'r,it  ;ha[ld  Up,on  Ulat  account,  St.  Paul,  1  Cor 

S2obb,t.ichSis^.,,,i*  ”  •*» 


74  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


SECTION  V. 

Of  the  Bread  and  Wine  made  use  of  in  this  Sacrament 

Q.  What  kind  of  bread  does  the  Church  make  use 
of  for  the  sacrament  of  the  eucharist  ? 

A.  The  Church  of  Rome  makes  use  of  wafers  of  un¬ 
leavened  bread  ;  that  is,  of  bread  made  of  fine  wheaten 
flour,  with  no  other  mixture  but  pure  water. 

Q.  Why  does  not  the  Church  make  use  of  common 
bread  for  this  sacrament  ? 

A.  Because  she  follows  the  example  of  Christ,  who 
at  his  last  supper,  when  he  first  instituted  and  gave  the 
blessed  sacrament  to  his  disciples,  made  use  of  unleav¬ 
ened  bread. 

Q.  How  do  you  prove  that  ? 

A.  I  prove  it,  because  the  day  in  which  Christ  first 
gave  the  blessed  sacrament,  was,  according  to  St.  Matt, 
xxvi.  17,  St.  Mark  xiv.  12,  and  St.  Luke  xxii.  7,  ‘  the 
first  day  of  unleavened  bread.’  Now  upon  that  day, 
and  for  the  whole  following  week,  there  was  no  other 
bread  to  be  found  in  Israel ;  and  it  was  even  death 
to  use  any  other  but  unleavened  bread,  as  we  learn 
from  Exodus  xii.  15.  ‘Seven  days  shall  ye  eat  un¬ 
leavened  bread,  even  the  first  day  ye  shall  put  away 
leaven  out  of  your  houses  ;  for  whosoever  eateth  leav¬ 
ened  bread  from  the  first  day  until  the  seventh  day,  that 
soul  shall  be  cut  off  from  Israel;’  ver.  19.  ‘Seven 
days  shall  there  be  no  leaven  found  in  your  houses,’ 
&c.  So  that  it  is  plain  that  our  Saviour  made  use  of 
unleavened  bread  at  his  last  supper,  and  that  there  was 
no  other  bread  used  at  that  time. 

Q.  Is  there  any  other  reason  why  we  should  prefer 
unleavened  bread  ? 

A.  Yes,  unleavened  bread  is  an  emblem  or  symbol 
of  sincerity  and  truth.  Hence  St.  Paul  admonishes 
us,  1  Cor.  v.  7  and  8,  ‘  to  purge  out  the  old  leaven  of 
malice  and  wickedness,  and  to  feast  with  the  unleav¬ 
ened  bread  of  sincerity  and  truth.’ 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  75 

sacrarnent?^  ^  °f  WinC  d°  y0U  make  use  of  for  thia 

difmn  w^ne  °f  ihe  S,raPe> with  "’hich  by  apostolical  tra- 
aiticu  we  mingle  a  little  water. 

Q.  Has  the  practice  of  mingling  water  with  wine 
been  always  observed  from  the  aposdes’  days  ? 

church*  rZ  “2  th,at  t[!roughout  the  whole 

,  2®  V  St  tlShn’  AP°l°S-  2<  SL  Irenaus,  L.  5, 

n  EPlstoLa  63,  ad  Cacillium,  &-c. 

Dies  he.  Save  the  cup  to  his  disci- 

ptes,  mingle  water  with  wine  ? 

ther'mpntt  prokable  he  did:  though  the  scripture  nei- 
t  ermentmns  the  water  nor  the  wine  :  but  only  speaks 

of  his  giving  them  the  cup:  However, the  ancient  and 

“itClf  °f  th'  ,  rCf!  “  Probability  cornea 

originally  from  the  example  of  Christ. 

them  i  mr  H  mT+i!1 0t  S°me  ™ystery  or  secret  meaning  in 
the  mingling  the  water  with  the  wine  in  the  chalice  ? 

’ „  yes,  it  represents  to  us,  first  the  union  of  the  hu- 

2dW  thd  dlV- nS  ”rat'lre  in  the  Person  of  Son  of  God  • 
S’  ttbe  un)on  of  the  faithful  with  Christ  their  head  ; 

Christ  6  Wat6r  and  bl°°d  tbat  flowed  from  the  side  of 

theQrnalTirynf1l0Ur  L°rd  appoint  bread  and  wi«e  for 
tne  matter  or  this  sacrament? 

imftothe  wfUSe  br?d  and  wine’  being-  mostnourish- 

gTace*  of  this  sa’  W6re  .he  ProPer  to  represent  the 

ment  of  thf /n  iramomt’  wblch  13  the  food  and  nourish- 
ment  of  the  soul.  2dly,  Because  bread  and  wine  are 

Grahnes°Sed  °f,many  individuals,  (viz.  Grains  or 

therefore  a  =dth°"t  c  Purfect  Union  of  them  a11 5  “d 

r.e’  as  the  holy  fathers  take  notice,  are  a  most 

Chn  *1.  yp6i  °/  Symbo1  °f  Christ’s  mystical  body  the 

mend°to Zl  !Ty  ,which  our  Lo"d  ™ld  reLm! 

that  of  St.  Paul  i'cor  bhl®  *ac™™ent— ■ According  to 

to  ”  *™  *>'  P«*™  Pf 

bvthe^itw  °ibcr  thin?.3,  are  signified  or  represented  | 
by  the  outward  forms  of  bread  and  wine  in  this  sacra-  , 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

A.  They  are  chiefly  designed  to  signify  or  represent 
to  us  three  things ;  the  one  now  past,  viz.  the  passion 
of  Christ,  of  which  they  are  the  remembrance  :  an¬ 
other  really  present,  viz.  the  body  and  blood  of  Christ, 
of  which  they  are  the  veil  i  a  third  to  come,  viz.  ev* 
erlasting  life*  of  which  they  are  the  pledge. 


SECTION  VI. 


Of  Communion  in  one  Kind. 


n 


Q,.  Why  do  not  the  faithful  in  the  Catholic  Church 
receive  under  the  form  of  wine,  as  well  as  under  the 
form  of  bread  ? 

A.  The  Catholic  Church  has  always  looked  upon  it 
to  be  a  thing  indifferent,  whether  the  faithful  receive 
in  one  kind  or  both  ;  because  she  has  always  believed 
that  they  receive  Jesus  Christ  himself,  the  fountain  of 
all  grace,  as  much  in  one  kind  as  in  both  :  but  her  cus¬ 
tom  and  discipline  for  many  ages  has  been  to  adminis¬ 
ter  this  sacrament  to  the  laity  only  in  one  kind,  viz.  un¬ 
der  the  form  of  bread,  by  reason  of  the  danger  of  spill¬ 
ing  the  blood  of  Christ,  if  all  were  to  receive  the  cup, 
which  discipline  was  confirmed  by  the  general  Coun¬ 
cil  of  Constance  in  opposition  to  the  Hussites,  who  had 
the  rashness  to  condemn,  in  this  point,  the  practice  ot 
the  universal  Church. 

Q,.  Did  the  Catholic  Church  never  allow  of  the  com 
munion  in  both  kinds  ? 

A.  She  did,  and  may  again,  if  she  pleases  ;  for  this 
is  a  matter  of  discipline,  which  the  Church  may  regu¬ 
late  or  alter,  as  she  shall  see  most  expedient  for  the 
good  of  her  children. 

Q.  What  do  you  mean,  when  you  say,  this  is  a  mat¬ 
ter  of  discipline  ;  I  thought  communion  of  one  kind 
had  been  looked  upon  in  the  Catholic  Church  as  a  mat¬ 
ter  of  faith  ? 

A.  You  must  distinguish  in  this  case  between  that 
which  is  of  faith,  and  that  which  is  of  discipline  only. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  77 

It  is  a  matter  of  faith,  that  under  one  kind  we  receive 
Chnst  whole  and  entire,  and  the  true  sacrament;  and 
that  there  is  no  command  of  Christ  for  all  the  faithful 

LTer^ub°*  kdlds  :  So  far  both  is  and  ^er  was 
SfaMflb  Church  ;  for  her  faith  is  unal- 

t^rable.  But  then,  whether  the  blessed  sacrament 
should  actually  be  administered  to  the  laity  in  one  kind 
or  in  both,  that  is  to  say,  what  is  most  proper  or  expe¬ 
dient  for  the  Church  to  practise  or  ordain  in  this  par¬ 
ticular,  considering  the  circumstances  of  time,  place, 
&c. !  this  is  what  I  call  a  matter  of  discipline,  which 
may  be  different  in  different  ages,  without  any  altera- 
tion  of  the  faith  of  the  Church. 

,  dld  i^t  Christ  command  the  receiving  in 

both  kinds,  St.  Matt.  xxvi.  27,  ‘  Drink  ye  all  of  it  ?’ 

A.  1  hese  words  were  addressed  to  the  twelve  Apos¬ 
tles,  who  were  all  that  were  then  present ;  and  the  pre- 

,th6m  a“  fulf ed  5  ‘And  they  all  drank  of 
it.  St.  Mark  xiv.  23.  Now  it  is  certain,  that  many 
thmgs  were  spoken  in  the  gospel  to  the  Apostles  in 

°f  the  Church>  "'hich  were  not  di¬ 
rected  to  the  laity ;  as  when  they  were  commissioned 

to  preach  and  baptize,  St.  Matt,  xxviii.  19,  20,  and  to 
absolve  sinners,  St.  John  xx.  22,  and  upon  this  very  oc¬ 
casion  to  do  what  Christ  had  done ;  that  is,  to  conse- 
rate  and  administer  this  sacrament  in  remembrance  of 
him,  St.  Luke  xxn.  19.  And  consequently,  it  is  no  ar¬ 
gument  that  all  are  obliged  to  drink  of  the  cup,  be¬ 
cause  Christ  commanded  all  the  Apostles  to  drink  of  it : 
”°  “°[e,than  tha‘  f11. are  obliged  to  consecrate  the  sac- 

d?fit  nt’-pbeCKUlef  lnst  comrnanded  all  the  Apostles  to 
CIO  it.  1 01  both  these  commands  were  delivered  at  the 

person™6'  Up0"  **  ^  occasion’  and  t0  the  same 

«n™\h»lW}ly  Sh°Ul,d  the  AP°stles-  and  their  succes¬ 
sors,  the  bishops  and  priests  of  the  Church  be  com- 

whvd6hd  tudrmk  °f  the  CUp  rather  than  1116  laity  ?  Or 
■why  should  Christ,  at  the  first  institution  of  the  sacra- 

ent,  consecrate  and  give  it  in  both  kinds,  if  all  Chris- 

ns  were  not  always  to  receive  it  in  both  kinds  ? 

A.  1  o  satisfy  both  these  queries  at  once,  you  are  to 


78  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

take  notice  that  the  blessed  eucharist,  according  to  the 
faitli  of  the  Catholic  Church,  and  as  we  shall  show  here¬ 
after,  is  a  sacrifice  as  well  as  a  sacrament ;  and  of  this 
sacrifice,  by  the  institution  of  Christ,  the  Apostles,  and 
their  successors,  the  bishops  and  priests  of  the  Church, 
are  the  ministers  ;  whom  he  has  commanded  to  offer  it 
in  remembrance  of  his  death,  St.  Luke  xxii.  19.  Now 
this  sacrifice  in  remembrance  of  Christ’s  death,  for  the 
more  lively  representing  the  separation  of  Christ’s 
blood  from  his  body,  requires  the  separate  consecration 
of  both  kinds,  and  therefore  the  priests,  that  are  the 
ministers  of  this  sacrifice,  receive  at  that  time  in  both 
kinds,  and  Christ,  in  the  first  institution  of  this  sacri¬ 
fice,  consecrated  and  gave  both  kinds,  designing  with¬ 
out  doubt  that  it  should  be  so  received,  at  least  by  the 
ministers. 

Q,.  But  why  should  not  the  nature  of  the  sacrament 
as  much  require  both  kinds  to  be  received  by  all,  as  the 
nature  of  the  sacrifice  requires  both  kinds  to  be  conse¬ 
crated  ? 

A.  Because  the  nature  of  the  sacrament  consists  in 
being  the  sign  and  cause  of  grace ;  now  under  either 
kind  there  is  both  a  sufficient  sign  of  grace,  viz.  of  the 
nourishment  of  the  soul,  and  at  the  same  time  the  foun¬ 
tain  and  cause  of  all  grace,  by  the  real  presence  of 
Christ,  in  whom  are  locked  up  all  the  treasures  of 
grace  ;  so  that  the  nature  of  the  sacrament  sufficiently 
subsists  in  cither  kind.  But  the  nature  of  the  sacrifice 
particularly  requires  the  exhibiting  to  God,  the  body 
and  blood  of  his  Son,  under  the  veils  that  represent  the 
shedding  of  his  blood,  and  his  death ;  and  therefore, 
the  nature  of  the  sacrifice  requires  the  separate  conse¬ 
cration  of  both  kinds  ;  which,  being  consecrated,  must 
be  received  by  some  one,  and  by  no  one  more  properly 
than  bv  the  minister. 

Q.  Does  not  Christ  say,  St  John  Vi.  53,  ‘  Except  ye 
eat  of  the  flesh  of  the  Son  of  man,  and  drink  his  blood, 
ye  shall  not  have  life  in  you  ?’ 

A.  He  does  :  and  in  the  same  chapter,  ver.  57,  58,  he 
tells  us,  ‘He  that  eatetli  me,  even  he  shall  live  by  me  j 
and,  he  that  eateth  of  this  bread  6hall  live  forever*’ 


TUB  CATHOLIC  CHRISTIAN  INSTRUCTED.  79 

Which  texts  are  easily  reconciled,  if  we  consider  that 
according"  to  the  Catholic  doctrine,  and  according  to 
the  truth,  whosoever  receives  the  body  of  Christ  most 
certainly  receives  his  blood  at  the  same  time ;  since  the 
body,,  which  he  receives,  is  a  living  body,  (for  Christ 

Cian^|e  n°  more’  R°m»  9,)  which  cannot  be  without 
the  blood.  There  is  no  taking  Christ  by  pieces  ;  who¬ 
ever  receives  him,  receives  him  whole. 

Q,.  But  are  not  the  faithful  deprived  of  a  great  part 
of  the  grace  of  this  sacrament,  by  receiving  only  in  one 

A.  No :  because  the  grace  of  this  sacrament  beino* 
annexed  to  the  real  presence  of  Christ,  who  is  the  foun¬ 
tain  of  all  grace;  and  Christ,  being  as  truly  and  really 
present  in  one  kind  as  in  both,  consequently  he  brino-s 
with  him  the  same  grace  to  the  soul,  when  received  in 
one  kind,  as  he  does  when  received  in  both. 

Q.  Is  it  not  then  a  privilege,  granted  to  the  priests 
above  the  laity,  to  receive  in  both  kinds  ? 

A‘  N°;7heir  receivin£  in  b(^th  kinds,  as  often  as 
they  say  Mass,  is  no  privilege,  but  the  consequence  of 
the  sacrifice  which  they  have  been  offering  as  youmav 
gather  from  what  I  have  told  you  already" :  For,  as  for 
other  times,  when  they  are  not  saying  Mass,  no  priest, 
bishop  or  pope,  even  upon  his  death-bed,  ever  receives 
otherwise  than  in  one  kind. 

O'*  blave  you  any  thing  more  to  add  in  favour  of 
communion  in  one  kind  ? 

A.  Yes;  1st,  That  the  scripture  in  many  places, 
speaking  of  the  holy  communion,  makes  no  mention  of 
the  cup.  See  St.  Luke  xxiv.  30,  31.  Acts  ii.  42,  46, 
xx.  /.  1  Cor.  x.  17.  2dly,  That  the  scripture  promises 
. e  eternal  t0  them  that  receive  in  one  kind,  St.  John 
vi.  51,  57,  58.  3dly,  That  the  ancient  Church  most 
certainly  allowed  of  communion  in  one  kind,  and  prac¬ 
tised  it  on  many  occasions.  See  Tertullian,  L.  2  ad 
Uxorem,  c.  5;  St.  Denys  of  Alexandria,  Epist.  ad  Fabi- 
um  Antioch,  recorded  by  Eusebius,  L.  6,  Histor.  c.  34 : 
St.  Cyprian,  L.  de  Lapis ;  St.  Basil,  Epist.  269 ;  St.  Am’ 
JET  deSatyro  Fratre  ;  Paulinus  in  Vita  Ambrosii,  &c4 
Sthly,  That  many  learned  Protestants  have  acknowh 


80  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

edged,  that  there  is  no  command  in  scripture  for  all  to 
receive  in  both  kinds.  See  Luther,  in  his  epistle  to  the 
Bohemians  ;  Spalatensis  de  Rep.  Eccles.  L.  5.  c.  6  ; 
Bishop  Forbes,  L.  2  de  Eucharist,  c.  1,2;  White,  Bish¬ 
op  of  Ely,  Treatise  on  the  Sabbath,  p.  79  ;  Bishop  Mon¬ 
tagu,  Orig.  p.  79. 

Q,.  But  what  would  you  say  further  to  a  scrupulous 
soul,  which,  through  the  prejudice  of  a  Protestant  edu¬ 
cation,  could  not  be  perfectly  easy  upon  this  article  ? 

A.  I  should  remit  such  a  person  to  the  Church  and 
her  authority,  and  to  all  those  divine  promises  recorded 
in  scripture,  by  which  we  are  assured,  that  in  hearing 
the  Church  and  her  pastors,  we  are  secure  ;  that  Christ 
and  his  holy  Spirit  shall  be  always  with  them,  to  guide 
them  into  all  truth ;  and  that  the  gates  of  hell  shall 
never  prevail  against  this  authority.  So  that  a  Chris¬ 
tian  soul  has  nothing  to  fear,  in  conforming  herself  to 
the  authority  and  practice  of  the  Church  of  God ;  but 
very  much  in  pretending  to  be  wiser  than  the  Church, 
or  making  a  scruple  to  hear  and  obey  her  spiritual 
guides. 


SECTION  VII. 

Of  the  Manner  of  administering  this  blessed  Sacra¬ 
ment  :  Of  Devotion  before  and  after  Communion : 

Of  the  Obligations  of  receiving  it ;  and  of  its  Ef¬ 
fects . 

Q.  In  what  manner  is  the  blessed  eucharist  admin¬ 
istered  to  the  people  ? 

A.  After  the  communion  of  the  priest  in  the  Mass, 
such  of  the  people  as  are  to  communicate,  go  up  to  the 
rail  before  the  altar,  and  there  kneel  down ;  and  taking 
the  towel,  hold  it  before  their  breasts,  in  such  manner, 
that  if,  in  communicating,  it  should  happen  that  any  par¬ 
ticle  should  fall,  it  may  not  fall  to  the  ground,  but  be 
received  upon  the  towel.  Then  the  clerk,  in  the  name 
of  all  the  communicants,  says  the  Contiteor,  or  the  gen- 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  81 

era!  form  of  confession,  by  which  they  accuse  them¬ 
selves  of  all  their  sins  to  God,  to  the  whole  court  of 

*nf  rTest  tbe  Prayers  and  intercession  of 
both  the  triumphant  and  militant  Church.  After  which 

<  P"esthtu™V]?  t?wards  the  communicants,  says  : 
May  the  Almighty  God  have  mercy  on  you,  and 

Amen6’  y°U  y°Ur  Slns’  and  brin°  f011  to  everlasting  life. 

‘May  the  Almighty  and  merciful  Lord  grant  you 
Amen1’  abso  utlon  and  remission  of  all  your  sms. 

tbe  taking  the  particles  of  the  blessed 

nmltrn1’  whlch  ar.e  designed  for  the  communicants, 
and  holding  one  of  them,  which  he  elevates  a  little  over 

me  pix  or  paten,  pronouncing  the  following  words : 

nT-bthn^vBe\  that  is’  ‘Behold  the' Lamb  of 
God .  behold  he  who  taketh  away  the  sins  of  the  world.’ 

&r  ’  that  [ep(eTats  *b£ee  tlmes>  ‘  Domine  non  sum  dignus, 

enter  nmw  L°rd’  J  am  ,worthy  that  thou  shouldst 
enter  under  my  roof:  speak  but  only  the  word,  and  my 

soul  shall  be  healed.’  After  which  he  distributes  the 

holy  communion,  making  the  sign  of  the  cross  with  the 

oneSe<CCVited  Pan‘Cle  “P°n  6ach  one>  and  saying  to  each 
rn\  Corpus  Domini  nostn,  Sfc .’  ‘  The  body  of  our 

iner  Amen^  lrlSt  preServe  soul  unto  life  everlast- 

istSmltoWtt\“eriS  1116  WeSSed  sacrament  adn™ 

A.  The  Catholic  Church  has  always  practised  the 

eudnrkff30"16  cons?crated  particles  of  the  blessed 
euchanst  for  communicating  the  sick  ;  and  where  she 

njoys  free  exercise  of  religion,  takes  care  that  this 

lessed  sacrament  be  carried  to  them  with  a  religious 

comesn'^’  Htenf d  rth  h#hts’  &c-  When  the  paries? 
comes  into  the  chamber  where  the  sick  person  lies  he 

•says,  ‘peace  be  to  this  house.’  Ans  ‘And  to  ah 

that  dwell  therein.  ’  Then  setting  down  the  pix  with 

?ov5SlSaT“!'Up°"  the  table’  which  must  be 
covered  with  a  clean  linen  cloth,  he  takes  holy  water 

spniikles  the  sick  person  and  the  chamber,  saying 

‘Asperges,  &c.’  ‘Thou  shall  sprinkle  me,  O  Lorfj 


82  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

with  hyssop,  and  I  shall  be  cleansed  :  thou  shalt  wash 
me,  and  I  shall  be  made  whiter  than  snow.’  Psal.  1. 
Have  mercy  on  me,  O  God,  according’  to  thy  great 
mercy.  Glory  be  to  the  Father,  &c.,  Then  he  again 
repeats  the  Anthem,  4  Thou  shalt  sprinkle  me,  &c.’ 
After  which  he  adds,  4  Our  help  is  in  the  name  of 
the  Lord.’  Ans.  Who  made  heaven  and  earth. 
Priest.  O  Lord,  hear  my  prayer.  Ans.  And  let  my 
cry  some  unto  thee.  Priest.  The  Lord  be  with  you. 
Ans.  And  with  thy  spirit.  Priest.  Let  us  pray. 

THE  PRAYER. 

O  Holy  Lord,  Almighty  Father,  everlasting  God, 
graciously  hear  us  ;  and  vouchsafe  to  send  thy  holy 
angel  from  heaven,  to  guard,  to  cherish,  protect,  visit, 
and  defend  all  that  dwell  in  this  habitation,  through 
Christ  our  Lord.  Amen. 

Then  the  priest,  coming  to  the  sick  person,  endeav¬ 
ors  to  dispose  him,  and  to  prepare  him  for  receiving 
the  blessed  sacrament;  and,  if  he  has  any  sin  upon 
his  conscience,  hears  his  confession,  and  absolves  him. 
After  which  the  sick  person,  or  some  other  in  his 
name,  says  the  Confiteor  ;  and  the  priest  says,  4  May 
the  Almighty  God  have  mercy  on  thee,  &c.’  as  above. 
4  Behold  the  Lamb  of  God,  &c.’  4  Lord,  I  am  not  wor¬ 
thy,  &c.’  And  in  giving  the  blessed  sacrament,  if  it 
be  by  way  of  Viaticum,  or  preparation  for  death,  he 
says,  4  Receive,  brother,  (or  sister,)  the  Viaticum  of  the 
body  of  our  Lord  Jesus  Christ,  who  may  guard  thee 
from  the  wicked  enemy,  and  bring  thee  to  everlasting 
life.  Amen.’  But  if  the  sick  person  be  not  in  danger 
of  death,  the  priest,  in  giving  the  blessed  sacrament, 
pronounces  the  usual  form  ;  4  May  the  body  of  our 

Lord  Jesus  Christ  preserve  thy  soul  to  life  everlasting. 
Amen.’ 

After  which  the  priest  says  the  following  prayer : 

O  Holy  Lord,  Almighty  Father,  eternal  God,  we 
beseech  thee  with  faith,  that  the  sacred  body  of  our 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  83 

Lord  Jesus  Christ  thy  Son  may  be  available  to  this 
our  brother  (or  sister)  that  has  received  it  as  a  med 
cine  to  eternity,  both  for  body  and  soul  •  throue-h  the 

wUhrfheeSUS  tChhrist-thy  Son’  who  liveth  andfeign- 
and  eveJ  Amen  °f  the  Ghost-  ^ever 

of  the  ^lessp'd'"^  remaln  ln  ,be  P*x  any  other  particles 
e  bJessed  sacrament,  the  priest  gives  the  bene- 

So°unceftrith  *he  sick Won:  otherwise  he 

p  onounces  the  usual  blessino-  making-  the  sio-n  nf 

and  saying,  ‘  May  the  blessing  of  Almighty  God 

Sion  S";  *ni  “»  '*»'!■  4S 

f  •  n  wbat  disposition  of  soul  is  a  person  obliged 
ment?  °rder  l°  r6Ceive  WortbilJ  the  blessed  sS 

fre^'at^lpait  ,.obbg®d  to  be  in  the  state  of  grace,  and 

from  the  ^uiltT  ?,Ur'f  °f  m°rtal  sin  -•  ^at  is  to  say, 
of  weioht  of  the  pny  W  transgression,  in  any  matter 
The real’ ,f*f le  co“dments  of  God,  or  his  Church. 

?u  It  of  °"ta]  t  ‘S’  6CaUSe  a  80111  tbat  is  under  ‘he 
fhe  devil  and  ti  V"  e"emy  to  Godj  and  a  slave  to 
for  a  so,  lin  th  Jt  would  be  a  ^ievous  crime 

and  Mnnd  State  ,t0  Presu>ne  to  receive  tlie  body 

of  St  Paul°l  Carpi’  oq110*1’  fucording  to  the  doctrine 
ao  herself.  ’  °  29,  would  be  receiving  damnation 

so  greaTan  evi]6?  “  *  PerS°n  t0  d°  in  order  to  Prevent 

himself-1’  y°U’  l  C°^  xL  28’ that  be  is  to  ‘try 

48 *» •rr~ni. 2*2 

And  wt|at,  if  upon  examination,  he  finds  his  rnn 
science  charged  with  any  weighty  matter  ? 

...  ‘r>k  ®  "!USt  take  care  to  discharge  it,  in  the  manner 
that  Christ  has  appointed,  viz.  by  a  hearty  r  ne  t-mce 

soul  toCthre  COnfesslon >•  lay‘ng  open  the  state  of  his 

John  y  “  whred  JUdgeS  to  whora  Cbrist  said,  St. 
John  xx.  2o,  Whose  sms  you  shall  forgive,  they  are 


84  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

forgiven ;  and  whose  sins  you  shall  retain,  they  are  re¬ 
tained.’ 

Q,.  What  else  is  required  of  a  person  that  is  to  re¬ 
ceive  the  blessed  sacrament  ? 

A.  He  must  be  fasting,  at  least  from  midnight ;  for 
so  the  Church  commands,  agreeable  to  a  most  ancient 
and  apostolical  tradition.  So  that  if,  through  inadver¬ 
tence,  a  person  has  taken  any  thing,  though  it  were  no 
more  than  one  drop  or  crumb,  after  twelve  o’clock  at 
night,  he  must  by  no  means  receive  that  day ;  it  would 
be  a  crime  to  attempt  it. 

Q.  Is  there  no  exception  from  this  rule  ? 

A.  Yes,  the  case  of  danger  of  approaching  death  is 
excepted ;  for  then  persons  are  permitted  to  receive 
the  blessed  sacrament  by  way  of  Viaticum,  though 
they  are  not  fasting. 

Q,.  What  kind  of  devotion  do  you  recommend  to  a 
Christian  that  is  preparing  himself  for  the  holy  com¬ 
munion  ? 

A.  Besides  the  clearing  his  conscience  from  sin  by 
a  good  confession,  I  recommend  to  him,  1st,  To  think 
well  on  the  great  work  he  has  in  hand,  to  consider  at¬ 
tentively  who  he  is,  and  who  it  is  that  he  is  preparing 
to  receive,  and  earnestly  to  beg  of  God  to  make  him 
worthy.  2dly,  To  propose  to  himself  a  pure  intention, 
viz.  the  honour  of  God,  and  the  health  of  his  own  soul ; 
and  in  particular,  that  by  worthily  receiving  Christ,  he 
may  come  to  a  happy  union  with  him,  according  to  that 
of  St.  John  vi.  56,  ‘He  that  eateth  my  flesh,  and 
drinketh  my  blood,  dwelleth  in  me,  and  I  in  him.’  3dly, 
To  meditate  on  the  sufferings  and  death  of  his  Re¬ 
deemer,  in  compliance  with  that  command  of  our  Lord, 
St.  Luke  xxii.  19,  ‘  Do  this  in  remembrance  of  me.’ 
4thly,  To  prepare  himself  by  acts  of  virtue,  more  es¬ 
pecially  of  faith,  love,  and  humility  ;  that  so  he  may 
approach  to  his  Lord  with  a  firm  belief  of  his  real  pres¬ 
ence  in  this  sacrament,  and  of  his  death  and  passion , 
with  an  ardent  affection  of  love  to  him  who  has  so 
much  loved  us,  and  with  a  great  sentiment  of  his  own 
unworthiness  and  sins,  joined  with  a  firm  confidence 
in  the  mercies  of  his  Redeemer. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  85 

Q.  What  ought  to  be  a  Christian’s  behavior  at  the 
time  of  receiving  this  blessed  sacrament  ? 

A.  As  to  the  interior,  he  ought  to  have  his  soul  at 
that  time  full  of  the  sentiments  we  have  just  now 
mentioned  of  faith,  love,  and  humility.  And  as  to  the 
exterior,  he  ought  to  have  his  head  erect,  his  eyes 
modestly  cast  down,  his  mouth  moderately  open,  and 
his  tongue  a  little  advanced  on  his  under-lip,  that  so 
the  priest  may  conveniently  put  the  sacred  host  on  his 
tongue,  which  he  must  gently  convey  into  his  mouth, 
and  after  having  moistened  it  for  a  moment  or  two  on 
his  tongue,  swallow  it  as  soon  as  he  can,  in  all  which 
he  is  carefully  to  avoid,  1st,  The  putting  his  mouth  to 
the  towel ;  2dly,  The  chewing  with  his  teeth,  or  raising 
the  host  to  the  roof  of  his  mouth  ;  3dly,  The  letting  the 
sacred  particle  quite  dissolve  in  his  mouth ;  4thly,  The 
spitting  soon  after  communion.  But  if  the  particle 
should  happen  to  stick  to  the  roof  of  his  mouth,  let 
him  not  be  disturbed,  nor  put  his  finger  in  his  mouth 
to  remove  it;  but  gently  remove  it  with  his  tongue  as 
soon  as  he  can,  and  so  convey  it  down. 

Q.  What  devotion  do  you  recommend  after  com¬ 
munion  ? 

A.  1st,  Adoration,  praise  and  thanksgiving,  in  order 
to  welcome  our  dear  Saviour  upon  his  coming  under 
our  roof.  He,re  then  let  the  soul  cast  herself  at  the 
feet  of  her  Lord:  let  her,  like  Magdalen,  wash  them 
in  spirit  with  her  tears ;  or,  if  she  dares  presume  so 
high,  let  her  embrace  him  with  the  Spouse  in  the  Can¬ 
ticles,  and  say,  4  I  have  found  him  whom  my  soul  loves  ; 

I  will  hold  him,  and  shall  not  let  him  go.’  Let  her, 
like  the  royal  prophet,  invite  all  heaven  and  earth  to 
join  with  her  in  praising  her  Lord  ;  and  let  her  excite 
all  her  powers  to  welcome  him.  2dly,  I  recommend 
to  the  devout  communicant  to  make  a  present  or  offer¬ 
ing  to  Christ,  in  return  for  his  having  given  himself. 
The  present  that  he  expects  is  our  heart  and  soul, 
which,  with  all  its  faculties,  ought  on  this  occasion  to 
be  offered  and  consecrated  to  our  Lord.  3dly,  At  this 
time  the  soul  ought  to  lay  all  her  necessities  before  her 
Redeemer,  and  not  neglect  so  favorable  a  conjuncture 


86  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

of  suing  for  his  mercy  and  grace,  both  for  herself  and 
the  whole  world ;  for  those  more  especially  whom  she 
is  in  particular  obliged  to  pray  for:  and  above  all 
things  let  her  pray,  that  nothing  in  life  or  death  may 
ever  separate  her  from  the  love  of  him  whom  she  has 
here  received,  and  chosen  for  her  Lord  and  Spouse  for¬ 
ever. 

Q,.  What  do  you  think  of  those  that  spend  little 
or  no  time  in  recollection  and  devotion  after  commun¬ 
ion  ? 

A.  I  think  they  put  an  affront  upon  Christ  in  so 
quickly  turning  their  backs  upon  him ;  and  that  they 
Avrong  their  own  souls,  which  by  this  neglect  are  robbed 
of  those  graces  and  comforts  which  they  would  have 
received  if  they  had  staid  in  his  company. 

Q.  Have  you  any  thing  more  to  recommend  after 
communion  ? 

A.  I  have  this  to  recommend  with  regard  to  the 
whole  following  day,  that  a  person  take  care  to  be  more 
than  ordinarily  recollected,  and  very  much  upon  his 
guard  against  the  snares  of  the  enemy,  who  is  never 
more  busy  than  upon  this  occasion  to  fling  some  temp¬ 
tation  or  provocation  in  a  Christian’s  way,  by  which  he 
may  disturb  the  soul,  and  rob  her  of  the  treasure  wrhich 
she  has  received  ;  and  therefore  it  behoves  Christians 
to  be  cautious  against  this  wicked  enemy  and  all  his 
stratagems,  lest  by  putting  us  into  a  passion,  or  other¬ 
wise  drawing  us  into  sin,  he  quickly  put  Christ  out  of 
our  souls. 

If  you  desire  to  be  more  perfectly  instructed  in  what 
relates  to  this  blessed  sacrament,  and  the  devotion  that 
is  proper  before  and  after  communion,  I  refer  you  to 
Father  Lewis  de  Granada’s  Memorial  of  a  Christian 
Life,  book  III.  Dr.  Gobinet’s  second  volume  of  the  In¬ 
struction  of  Youth  ;  or  Mr.  Gother’s  little  book  of  In¬ 
structions  and  Devotions  for  Confession  and  Commun¬ 
ion. 

Q.  Are  all  Christians  that  are  come  to  the  years  of 
discretion,  under  an  obligation  of  receiving  this  sacra¬ 
ment? 

A.  They  certainly  are,  1st,  By  a  divine  precept  or 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  87 

commandment  of  Christ,  St.  John  vi.  54.  <  Except  you 
eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood, 
you  shall  not  have  life  in  you.’  Which  precept  obliges 
to  the  receiving  sometime  at  least  in  our  life,  and  at  our 
death.  2dly,  By  a  precept  or  commandment  of  the 
Church  published  in  the  great  Council  of  Lateran,  anno 
1215  ;  by  which  all  the  faithful  are  obliged  to  receive 
at  least  once  a  year,  and  that  within  the  Easter-time, 
(which  begins  on  Palm-Sunday  and  lasts  till  Low-Sun- 
day)  except  the  person,  by  the  advice  of  his  pastor, 
should,  for  some  just  reason,  be  permitted  to  put  off  his 
communion  till  another  time. 

Q,.  What  is  the  penalty  imposed  by  this  council  on 
such  as  neglect  their  Easter  communion  ? 

A.  The  council  orders  that  such  offenders  should  be 
excluded  the  Church,  and,  if  they  die  in  this  transgres¬ 
sion,  be  deprived  of  Christian  burial. 

Q.  Are  persons  then  actually  excommunicated  that 
neglect  their  Easter  communion  ? 

A.  No,  they  are  not,  till  superiors  pronounce  the  sen¬ 
tence  of  excommunication  against  them :  because  the 
council  does  not  actually  inflict  this  penalty,  but  only 
orders  or  authorizes  the  inflicting  of  it. 

Q.  If  a  person  has  passed  by  the  time  of  Easter,  or 
was  hindered  from  communicating  at  that  time,  is  he 
obliged  to  communicate  afterwards,  as  soon  as  he  can  ? 

A.  Yes,  he  is  ;  at  least  if  you  speak  of  one  that  has 
been  a  whole  year  without  communicating;  for  the 
Church  precept  obliges  to  the  receiving  at  least  once  a 
year.  For  the  same  reason,  a  person  that  has  not  been 
at  communion  within  a  year,  and  foresees  that  he  shall 
be  hindered  at  Easter,  ought  to  anticipate  his  Paschal 
communion,  by  receiving  beforehand. 

Q,.  And  what  if  a  person  has  made  a  sacrilegious 
communion  at  Easter,  has  such  a  one  satisfied  the  pre¬ 
cept  of  the  Church  P 

A.  No,  certainly.  (See  the  55th  proposition  con¬ 
demned  by  Innocent  XI.)  And  therefore  such  a  one 
remains  obliged  to  communion,  in  the  same  manner  as 
if  he  had  not  communicated  at  all. 


S8  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Q.  At  what  age  are  Christians  obliged  by  the  pre 
cept  of  the  Church  to  communicate  ? 

A.  As  soon  as  they  come  to  the  years  of  discretion, 
as  it  is  expressed  in  the  Council  of  Lateran  :  that  is, 
when  they  have  that  perfect  use  of  reason,  and  are  so 
well  instructed  in  their  duty  as  to  be  able  to  discern  the 
body  of  the  Lord,  and  to  receive  it  with  due  reverence 
and  devotion.  Now  this  happens  in  some  earlier,  in 
others  later ;  but  seldom  earlier  than  about  ten  years  of 
age. 

CL  But  what  if  a  child,  that  is  between  seven  and  ten 
years  of  age,  should  be  in  evident  danger  of  death  ? 

A.  Many  divines  are  of  opinion,  if  such  a  one  be 
come  to  the  use  of  reason  (which  is  commonly  presum¬ 
ed  after  seven  years  of  age)  that  he  may,  or  even  ought 
to  receive,  because  of  the  command  of  Christ,  St.  John 
vi.  54.  So  Saurez,  Navarrus,  &c. 

Q.  What  are  the  effects  of  this  blessed  sacrament  in 
the  worthy  receivers  ? 

A.  It  is  the  food,  nourishment,  strength,  and  life  of 
the  soul,  by  supplying  it  with  sanctifying  grace,  by  re¬ 
pairing  its  forces,  by  arming  it  against  its  passions  and 
concupiscences,  by  maintaining  it  at  present  in  the  life 
of  grace,  and  bringing  it  to  life  and  glory  everlasting ; 
according  to  that  of  St.  John  vi.  51,  ‘The  bread  that 
I  will  give  is  my  flesh,  for  the  life  of  the  world and 
ver.  58,  ‘  He  that  eateth  of  thi3  bread  shall  live  for¬ 
ever.’ 


SECTION  VIII. 

i 

Of  the  Worship  of  Christ  in  this  Sacrament :  where  also 
of  Benedictions  and  Processions, 

Q.  What  kind  of  honor  is  due  to  this  blessed  sac¬ 
rament  ? 

A.  Divine  honour  and  adoration,  inasmuch  as  it  con¬ 
tains  truly  and  really  the  divine  Person  of  Jesus  Christ, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


89 


the  Son  of  God  ;  who,  as  he  is  truly  God,  ought  most 
certainly  to  be  adored,  wheresoever  he  is. 

Q.  Is  there  no  danger  of  idolatry  in  this  practice  ? 

A.  No,  certainly  ;  because  this  honour  is  not  paid  to 
the  outward  veil,  or  the  sacramental  signs,  but  to  Jesus 
Christ,  who  lies  hidden  there :  now  Jesus  Christ  is  no 
idol,  but  the  true  and  living  God. 

Q,.  But  if  the  doctrine  of  the  real  presence  and  tran- 
substantiation  should  not  be  true,  should  we  not  then  at 
least  be  guilty  of  idolatry  P 

A.  We  are  as  positively  certain,  by  divine  faith,  of 
the  truth  of  the  doctrine  of  the  real  presence,  and  of 
transubstantiation,  as  Protestants  can  be  of  the  divin¬ 
ity  of  Jesus  Christ ;  and  therefore  we  are  as  much  out 
of  the  reach  of  the  danger  of  idolatry,  in  worshipping 
Christ  in  this  sacrament,  as  they  are  in  worshipping  him 
in  heaven.  I  shall  add,  for  their  further  satisfaction, 
that  some  of  their  best  divines  have  discharged  us  from 
all  danger  of  idolatry  in  worshipping  Christ  in  this  sac¬ 
rament;  as  they  may  find  in  Dr.  Jeremy  Taylor’s  Lib¬ 
erty  of  Prophesying,  sect.  20,  numb.  26,  and  Mr.  Thorn¬ 
dike’s  Just  Weights  and  Measures,  ch.  19,  p.  125.  Dr. 
Taylor’s  words  on  this  subject  deserves  to  be  remark¬ 
ed.  He  writes  as  follows,  “  Idolatry  is  a  forsaking  the 
true  God,  and  giving  divine  worship  to  a  creature,  or 
to  an  idol ;  that  is,  to  an  imaginary  God. —  Now  it  is 
evident  that  the  object  of  their  (the  Catholics’)  adora¬ 
tion,  in  the  blessed  sacrament,  is  the  only  true  and 
eternal  God,  hypostatically  joined  with  his  holy  hu¬ 
manity,  which  humanity  they  believe  actually  present, 
under  the  veil  of  the  sacramental  signs.  And  if  they 
thought  him  not  present,  they  are  so  far  from  wor 
shipping  the  bread  in  this  case,  that  themselves  pro¬ 
fess  it  idolatry  to  do  so.  Which  is  a  demonstration 
that  their  soul  has  nothing  in  it  that  is  idolatrical ;  the 
will  has  nothing  in  it  but  what  is  a  great  enemy  to 
idolatry ;  and  nothing  burns  in  hell  but  proper  will.” 
So  far  this  learned  Protestant  prelate. 

Q,.  Why  does  the  Catholic  Church  reserve  the  bless¬ 
ed  sacrament  in  her  churches  ? 

She  reserves  the  blessed  sacrament  in  tabernacles 

8  * 


90  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

upon  her  altar  partly  that  she  may  have  it  there  to  carry 
to  the  sick  at  all  hours,  whenever  they  shall  be  in  need 
of  it ;  and  partly  for  the  comfort  of  her  children,  who 
by  this  means  have  Jesus  Christ  always  amongst  them, 
and  may  come  when  they  please  to  visit  him.  Thi3 
custom  of  reserving  the  blessed  sacrament,  is  as  ancient 
as  Christianity,  as  appears  from  the  most*  certain  mon¬ 
uments  of  antiquity.  And  it  is  upon  account  of  the 
blessed  sacrament,  reserved  in  the  tabernacle,  that  a 
lamp  hangs  before  the  altar  to  burn  there  day  and  night, 
and  that  we  kneel  as  often  as  we  pass  before  the  taber¬ 
nacle. 

Q.  Why  is  the  blessed  sacrament,  upon  certain  days, 
exposed  to  the  view  of  the  people  in  remonstrance  set 
up  upon  the  altar  ? 

A.  It  is  to  invite  the  people  to  come  there  to  adore 
Jesus  Christ,  and  to  excite  in  them  a  greater  devotion 
by  the  sight  of  their  Lord,  veiled  in  these  sacred  mys¬ 
teries. 

Q.  What  is  the  meaning  of  the  benediction  given 
on  certain  days  ? 

A.  It  is  a  devotion  practised  by  the  Church,  in  order 
to  give  adoration,  praise  and  thanksgiving  to  God,  for 
his  infinite  goodness  and  love,  testified  to  us  in  the  in¬ 
stitution  of  this  blessed  sacrament,  and  to  receive  at 
the  same  time  the  benediction  or  blessing  of  our  Lord 
here  present. 

Q,.  Why  is  the  blessed  sacrament  sometimes  carried 
in  solemn  procession  through  the  streets  ? 

A.  To  honour  our  Lord  there  present  with  a  kind  of 
triumph,  and  thereby  to  make  him  some  sort  of  amends 
for  the  injuries  and  affronts  which  are  so  frequently  of¬ 
fered  to  this  divine  sacrament ;  and  to  obtain  his  bless¬ 
ing  for  all  those  places  through  which  he  passes. 

•Tertullian  1.  2,  ad  Uxorem,  c.  5j  St  Cyprian,  I.  de  Lap- 
sis,  tec. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  91 


CHAPTER  VI. 

Of  the  Sacrifice  of  the  Mass . 

Q.  What  do  you  mean  by  the  Mass  ? 

A.  The  Mass  is  the  liturgy  of  the  Catholic  Church, 
and  consists  in  the  consecration  of  the  bread  and  wine 
into  the  body  and  blood  of  Christ,  and  the  offering  up 
of  the  same  body  and  blood  to  God,  by  the  ministry  of 
the  priest,  for  a  perpetual  memorial  of  Christ’s  sacrifice 
upon  the  cross,  and  a  continuation  of  the  same  to  the 
end  of  the  world. 

Q,.  Why  is  this  liturgy  called  the  Mass  ? 

A.  Some  think  this  word  is  derived  from  the  Hebrew 
word  missach ,  Deut.  xvi.  which  signifies  a  voluntary  of¬ 
fering  ;  others  are  of  opinion,  that  it  is  derived  from  the 
misla ,  or  missio ,  that  is,  from  the  dismission  of  the  cat¬ 
echumens  and  others,  who  were  not  permitted  ancient¬ 
ly  to  be  present  at  this  sacrifice.  But  be  this  as  it  will, 
the  name  is  of  very  ancient  use  in  the  Church,  as  ap¬ 
pears  from  St.  Ambrose,  1.  2,  Epist.  14,  ad  Soronem ; 
St.  Leo,  Epist.  81,  ad  Dioscorum;  and  St.  Gregory, 
Horn.  6,  in  Evangelia. 

Q.  Is  the  Mass  properly  a  sacrifice  ? 

A.  Yes,  it  is. 

Q.  What  do  you  mean  by  a  sacrifice  ? 

A.  A  sacrifice,  properly  so  called,  is  an  oblation  or 
offering  of  some  sensible  thing  made  to  God  by  a  law¬ 
ful  minister,  to  acknowledge  by  the  destruction  or  oth¬ 
er  change  in  the  thing  offered,  the  sovereign  power  of 
God,  and  to  render  him  the  homage  due  to  his  supreme 
Majesty. 

Q,.  How  then  is  the  Mass  a  sacrifice  ? 

A.  Because  it  is  an  oblation  of  the  body  and  blood 
of  Jesus  Christ,  offered  under  the  outward  and  sensible 
signs  of  bread  and  wine  to  God,  by  the  ministry  of  the 
priests  of  the  Church,  lawfully  consecrated  and  em¬ 
powered  by  Christ ;  and  this  oblation  is  accompanied 
with  a  real  change  and  destruction  of  the  bread  and 
wine,  by  the  consecration  of  them  into  the  body  and 


92  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

blood  of  Christ,  and  a  real  exhibiting  of  Christ  our  vic¬ 
tim,  heretofore  immolated  upon  the  cross,  and  hem 
mystically  dying  in  the  separate  consecration  of  the 
two  different  species  ;  and  this  oblation  is  made  to  God 
to  acknowledge  his  sovereign  power,  to  render  him  our 
homage,  and  for  all  the  other  ends  for  which  the  sacri¬ 
fice  is  offered  to  his  divine  Majesty 

Q.  What  are  the  ends  for  which  sacriflcs  of  old  wat 
offered,  and  is  still  to  be  offerea  to  God  ? 

A.  For  these  four  ends :  1st,  For  God’s  own  honour 
and  glory,  by  acknowledging  his  sovereignty  and  pay¬ 
ing  him  our  homage  ;  2dly,  To  give  God  thanks  for  all 
his  blessings ;  3dly,  To  beg  pardon  for  our  sms  ;  4thly, 
To  obtain  grace  and  all  blessings  from  his  divine  Maj¬ 
esty. 

Q,.  Have  the  servants  of  God,  from  the  beginning  of 
the  wmrld,  been  always  accustomed  to  honour  him  with 
sacrifices  ? 

A.  Yes,  they  have.  Witness  the  sacrifice  of  Abel, 
Gen.  iv.  the  sacrifice  of  Noah,  Gen.  viii.  the  sacrifice 
of  Melchisedec,  Gen.  xiv.  the  sacrifices  of  Abraham, 
Gen.  xv.  and  xxii.  the  sacrifices  of  Job,  ch.  i.  and  xln, 
and  the  many  different  kinds  of  sacrifices  prescribed  in 
the  law  of  Moses.  Of  these  ancient  sacrifices  some 
were  holocausts,  or  whole  burnt-offerings,  in  which  the 
victim  or  host  was  wholly  consumed  by  fire,  and  thereby 
given  fully  to  God  without  reserve  for  the  more  per¬ 
fect  acknowledgment  of  his  sovereignty.  Others  were 
sin-offerings  or  sacrifices  offered  for  sins  :  others  were 
pacific  or  peace-offerings ;  and  these  wrere  either  offer¬ 
ed  in  thanksgiving  for  blessings  received,  or  forobtain- 
ing  of  graces  and  favours  from  the  divine  Majesty 
Again,  some  were  bloody  sacrifices,  in  which  the  vie 
tim  was  slain ;  others  unbloody,  as  the  sacrifice  of  Mel¬ 
chisedec,  which  was  bread  and  wine,  Gen.  xiv.  the  sac¬ 
rifices  of  fine  flour  with  oil  and  frankincense,  of  un¬ 
leavened  cakes,  &c.,  prescribed  Levit.  ii.  of  the  scape 
goat,  Levit  xvi.  &c. 

Q.  Were  these  sacrifices  of  the  law  of  nature,  and 
of  the  law  of  Moses  agreeable  to  the  divine  Majesty  ? 

A.  They  were,  as  often  as  they  were  accompanied 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  93 

with  the  inward  sacrifice  of  the  heart ;  not  for  any  vir¬ 
tue  or  efficacy  that  they  had  in  themselves,  as  being 
but  weak  and  needy  elements,  but  in  view  of  the  sac¬ 
rifice  of  Christ,  of  which  they  all  were  types  and  fig¬ 
ures,  and  in  consideration  of  the  faith  of  those  that  of¬ 
fered  them,  by  which  they  believed  in  a  Redeemer  to 
come,  whose  blood  alone  was  capable  to  reconcile  them 
to  God. 

Q,.  Why  are  all  these  sacrifices  now  abolished  ? 

A.  Because  thev  were  but  figures  of  the  sacrifice  of 
Christ,  and  therefore  were  to  give  place  to  his  sacri¬ 
fice,  as  figures  to  the  truth. 

Q.  How  do  you  prove  that  these  ancient  sacrifices 
had  no  power  nor  efficacy  of  themselves,  and  were  to 
make  way  for  another  sacrifice,  viz.  that  of  Christ? 

A.  This  is  evident  from  many  texts  of  scripture  ;  1 
shall  only  alledge  one  at  present,  viz.  Psalm  xxxix. 
spoken  in  the  person  of  Christ  to  his  Father  :  4  Sacri¬ 
fice  and  oblation  thou  wouldst  not;  but  ears  thou  hast 
perfected  to  me,  (or  as  St.  Paul  reads  it,  Heb.  x.  5,  a 
body  thou  hast  prepared  for  me)  holocaust  and  sin  of¬ 
fering  thou  didst  not  require,  then  said  I,  behold  I 
come.’ 

Q.  What  is  then  the  sacrifice  of  Christians  under 
the  new  law  ? 

A.  We  have  no  other  sacrifice  but  that  of  Christ, 
which  he  once  offered  upon  the  cross  ;  and  daily  offers 
by  the  ministry  of  his  priests  upon  the  altar  in  the  eu- 
charist. 

Q.  Is  the  sacrifice  of  the  cross  and  that  of  the  eu- 
charist  the  same  sacrifice,  or  two  distinct  sacrifices  ? 

A.  It  is  the  same  sacrifice ;  because  the  victim  is  the 
selfsame,  viz.  Jesus  Christ ;  and  the  priest  or  princi¬ 
pal  offerer  is  also  the  selfsame  Jesus  Christ :  it  was  he 
that  offered  himself  upon  the  cross  :  it  is  he  that  offers 
himself  upon  the  altar.  The  only  difference  is  in  the 
manner  of  the  offering  ;  because  in  the  sacrifice  of  the 
cross,  Christ  really  died,  and  therefore  that  was  a 
bloody  sacrifice ;  in  the  sacrifice  of  the  altar,  he  only 
dies  mystically,  and  therefore  this  is  an  unbloody  sac¬ 
rifice  ;  I  say  he  dies  mystically,  inasmuch  as  his  death 


94  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

is  represented  in  the  consecrating  apart  the  bread  and 
wine,  to  denote  the  shedding  of  his  sacred  blood,  from 
his  body,  at  the  time  of  his  death. 

Q.  Why  do  you  say,  that  Jesus  Christ  is  the  priest 
that  offers  the  sacrifice  of  the  altar,  since  there  is  al¬ 
ways  another  priest  to  perform  this  office  ? 

A.  Because  the  priest  that  officiates  in  the  Mass,  of¬ 
ficiates  as  Christ’s  vicegerent,  and  in  his  Person ;  and 
therefore  when  he  comes  to  the  consecration  of  the  el¬ 
ements,  in  which  this  sacrifice  essentially  consists,  he 
speaks  not  in  his  own  name,  but  in  the  name  and  per¬ 
son  of  Christ,  saying,  ‘  This  is  my  body,  this  is  the  cha¬ 
lice  of  my  blood,  &c.’  So  that  Christ  himself  is  the 
principal  priest ;  the  officiant  only  acts  by  his  authority, 
in  his  name  and  person. 

Q,.  But  what  need  was  there  of  the  sacrifice  of  the 
altar,  since  we  are  fully  redeemed  by  the  sacrifice  of 
the  cross  ? 

A.  1st,  That  we  might  have  in  the  sacrifice  of  the 
altar  a  standing  memorial  of  the  death  of  Christ.  2dly, 
That  by  the  sacrifice  of  the  altar  the  fruit  of  his  death 
might  daily  be  applied  to  our  souls.  3dly,  That  his 
children  might  have,  till  the  end  of  the  world,  an  ex¬ 
ternal  sacrifice,  in  which  they  might  join  together  in  the 
outward  worship  of  religion,  as  the  servants  of  God 
from  the  beginning  of  the  world  had  always  done. 
4thly,  That  in  and  by  this  sacrifice  they  might  unite 
themselves  daily  with  their  high-priest  and  victim 
Christ  Jesus,  and  daily  answer  the  four  ends  of  sacri¬ 
fice. 

Q,.  What  proofs  have  you  that  the  Mass  is  properly 
a  sacrifice  ? 

A.  Because  as  we  learn  from  many  plain  texts  of 
scripture,  quoted  in  the  foregoing  chapter,  and  from  the 
perpetual  tradition  of  the  universal  church,  in  the  con¬ 
secration  of  the  holy  eucharist,  the  bread  and  wine  are 
really  changed  into  the  body  and  blood  of  Christ ;  and 
consequently  in  and  by  this  consecration,  the  real  body 
and  blood  of  Christ  our  victim,  which  for  us  was  im¬ 
molated  upon  the  cross,  is  in  the  Mass  exhibited  and 
presented  to  God.  Therefore  the  Mass  is  properly  a 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  95 

sacrifice,  and  the  same  sacrifice  as  that  which  Christ  of¬ 
fered  upon  the  cross.  And  that  this  sacrifice  is  propi¬ 
tiatory  for  the  obtaining  of  the  remission  of  our  sins, 
we  learn  from  the  very  words  of  Christ  our  Lord,  at  the 
first  institution  of  it  at  his  last  supper,  when  in  the  con¬ 
secration  of  the  elements,  speaking  in  the  present 
tense,  he  tells  us,  (as  his  words  are  in  the  original 
Greek,)  4  This  is  my  body  which  is  broken  or  sacrific¬ 
ed  for  you,’  1  Cor.  xi.  24 ;  4  This  is  my  blood  of  the 
New  Testament  which  is  shed  for  many  for  the  remis¬ 
sion  of  sins,’  Matt.  xxvi.  28,  St.  Mark  xiv.  24,  or,  4  This 
cup  is  the  New  Testament  in  my  blood,  which  (cup)  is 
shed  for  you,  viz.  for  the  remission  of  your  sins.’ 

Q.  Have  you  any  other  texts  of  scripture  for  the 
sacrifice  of  the  Mass  ? 

A.  Yes,  besides  many  figures  of  this  sacrifice  in  the 
Old  Testament  (of  which  the  most  evident  is  that  of 
the  bread  and  wine  offered  by  Melchisedec  the  priest 
of  the  most  high  God,  Gen.  xiv.  according  to  whose  or¬ 
der  Christ  is  said  to  be  a  priest  forever,  Psalm  cx.  and 
that  as  the  holy  fathers*  take  notice,  by  reason  of  this 
sacrifice  of  the  eucharist)  we  have  the  prophecy  of 
Malachy,  chap.  i.  10,  11,  where  God  rejecting  the  Jew¬ 
ish  sacrifices,  declares  his  acceptance  of  the  sacrifice 
or  pure  offering  which  should  be  made  to  him  in  every 
place  among  the  Gentiles  ;  which  text  the  ancient  fa¬ 
thers,  both  Greek  and  Latin,  urge  to  show  that  the  eu¬ 
charist  is  a  sacrifice.  See  St.  Justin  in  dialoo-.  cum 

_  o 

Tryphone  ;  St.  Irenseus  1.  4,  c.  32  ;  St.  Chrysostome,  in 
Psal.  92 ;  St.  Augustine,  1.  18,  de  dvitate  Dei ,  c.  35,  &c. 

In  the  New  Testament  we  have,  Heb.  xiii.  10,  where 
the  Apostle  tells  us,  that  under  the  new  law  we  have 
an  altar,  (and  consequently  a  sacrifice)  whereof  they 
have  no  right  to  eat  who  serve  the  tabernacle.  That 
is,  they  who  continue  in  the  service  of  the  old  law, 

*St.  Cyprian,  Epist.  63;  St.  Chrysostome,  Horn. 35,  de  Gen.; 
St.  Epiphanius,  Hier.  55 ;  St.  Jerome,  Epist.  126,  ad  Evang. ; 
St.  Augustine,  Cone.  1,  in  Ps.  33, 1.  15;  de  Civ.  D.  c.  22;  Lei. 
18,  c.  35,  &c. ;  St.  Cyril,  1.  2;  Glaphyrs  Theodoret  Qu.  64,  in 

Gen. 


96  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


and,  1  Cor.  x.  from  ver.  14  to  21,  the  same  apostle 
makes  a  parallel  between  the  partakers  of  the  Chris¬ 
tian  sacrifice  and  those  that  partake  of  the  Jewish  and 
heathenish  victims,  so  as  evidently  to  suppose,  that  the 
Christian  table  which  he  mentions,  ver.  21,  is  an  altar, 
where  Christ  is  mystically  immolated,  and  afterwards 
eaten  by  the  faithful,  as  in  the  Jewish  and  heathenish 
sacrifices  the  victim  was  first  offered  on  the  altar,  and 
then  eaten  by  the  people.  From  whence  the  Apostle 
infers,  that  they  who  were  partakers  of  this  great  sac¬ 
rifice  of  the  body  and  blood  of  Christ,  ver.  16,  ought 
not  to  be  partakers  with  devils,  by  eating  of  the  meats 
sacrificed  to  idols,  ver.  21.  The  sacrifice  of  the  Mass 
is  also  mentioned  in  the  l‘3th  chapter  of  the  Acts  of  the 
Apostles,  ver.  2,  where  what  we  read  in  the  Protestant 
Testament,  4  As  they  ministered  to  the  Lord  and  fast¬ 
ed,’  &c.  in  the  Greek  original  is,  4  as  they  were  sacri¬ 
ficing  to  the  Lord,  and  lasting,  the  Holy  Ghost  said, 
Separate  me  Barnabas  and  Saul  for  the  work  where- 
unto  I  have  called  them.’  W  here  the  word  which  we 
have  rendered  in  English,  sacrificing,  is  the  sellsame 
which  to  this  day  is  used  by  the  Greeks  to  express  the 
sacrifice  of  the  Mass. 

Besides  these  arguments  from  scripture  for  the  sac¬ 
rifice  offered  to  God  in  the  blessed  eucharist,  we  have 
the  authority  and  the  perpetual  tradition  of  the  Church 
of  God,  from  the  days  of  the  Apostles.  Witness  the 
most  ancient  liturgies  of  all  the  Churches  and  nations, 
Latins,  Greeks,  Goths,  Syrians,  Armenians,  Egyptians, 
Ethiopians,  Indians,  &c.  Witness  the  manifold  testi¬ 
monies  of  councils  and  fathers  of  all  ages ;  w  itness 
the  frequent  use  in  all  Christian  antiquity  of  the  names 
of  altar,  sacrifice,  oblation,  priest,  &c.  Witness,  in 
fine,  the  universal  consent  of  Christians  of  all  denom¬ 
inations  before  Luther’s  time,  in  offering  up  the  eucha¬ 
rist  as  a  sacrifice  ;  which  is  a  matter  of  fact  that  can¬ 
not  be  contested.  To  which,  if  we  add  another  truth, 
no  less  notorious,  viz.  that  no  one  of  our  adversaries 
can  pretend  to  assign  the  time  in  which  the  use  of  this 
sacrifice  first  begun ;  we  cannot  have  a  more  certain 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  97 

proof  of  an  apostolical  tradition.  It  is  the  rule  which 
St.  Augustine  gives  to  discern  apostolical  traditions  by, 
1.  4,  de  Bapt.  c.  24. 

Q.  But  does  not  St.  Paul  say,  Heb.  x.  14.  that 
Christ,  by  one  offering,  viz.  that  of  the  cross,  hath  per¬ 
fected  forever  them  that  are  sanctified  P  What  room 
then  can  there  be  for  the  sacrifice  of  the  Mass  P 

A.  What  the  Apostle  says  is  certainly  true,  that  the 
sacrifice  of  Christ  upon  the  cross,  is  that  one  offering 
by  which  we  are  perfected  forever,  because  the  whole 
world  was  redeemed  by  that  one  sacrifice,  and  all  other 
means  of  our  sanctification  or  salvation  have  their  force 
and  efficacy  from  that  one  offering.  Yet  as  that  one 
offering,  by  which  Christ  has  perfected  forever  them 
that  are  sanctified,  is  no  way  injured  by  his  supplica¬ 
tions  which  as  man  he  makes  for  us  to  his  Father  in  hea¬ 
ven,  where,  as  the  same  Apostle  tells  us,  Heb.  vii.  25, 
‘  He  ever  liveth  to  make  intercession  for  us  so  neither 
is  it  any  ways  injured,  but  highly  honoured  by  the  re¬ 
presenting  the  same  offering  to  God  in  the  sacrifice  of 
the  altar. 

Q.  But  the  apostle  tells  us,  Heb.  xi.  25,  that  Christ 
does  not  offer  himself  often,  what  say  you  to  this  ? 

A.  He  speaks  there  of  offering  himself  in  a  bloody 
manner,  by  dying  for  the  redemption  of  the  world ; 
which  was  to  be  but  once.  But  though  the  price  of  our 
redemption  was  to  be  paid  but  once,  yet  the  fruit  of  it 
was  to  be  daily  applied  to  our  souls,  by  those  means  of 
grace  which  Christ  has  left  in  his  Church,  that  is,  by 
his  sacraments  and  sacrifice. 


CHAPTER  VII. 

Of  hearing  Mass :  where  also  of  the  Order  and  Ceremo¬ 
nies  of  the  Mass ;  and  the  Devotion  proper  for  that 
Time . 


Q.  Are  the  faithful  obliged  to  be  present  at  the  sac¬ 
rifice  of  the  Mass  ? 

9 


*8  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

A.  They  are  obliged  by  a  precept  of  the  Church  to 
be  present  thereat  upon  all  Sundays  and  holidays. 

Q,.  Why  does  the  Church  oblige  all  her  children  to 
assist  at  the  sacrifice  of  the  Mass  upon  all  Sundays  and 
holidays  ? 

A.  That  as  Sundays  and  holidays  are  particularly 
set  apart  for  the  worship  of  God,  and  the  sanctification 
of  their  souls,  they  may  answer  these  ends  by  assem¬ 
bling  together  on  these  days,  to  commemorate  the 
death  of  Christ,  and  to  offer  to  God  this  most  solemn 
worship  of  sacrifice,  by  the  hands  of  the  priest,  and  of 
their  high-priest  Christ  Jesus  :  1st,  in  testimony  of 
God’s  sovereignty,  and  as  a  homage  due  to  his  divine 
majesty :  2dly,  to  give  thanks  for  all  his  blessings  gen¬ 
eral  and  particular  :  3dly,  to  beg  mercy  and  pardon  for 
all  their  sins :  4thlv,  to  obtain  all  necessary  graces 
from  the  fountain  of  all  grace. 

Q.  Why  might  not  this  as  well  be  done  without 
going  to  hear  Mass  ? 

A.  Because,  as  we  have  seen  in  the  foregoing  chap¬ 
ter,  the  Mass  is  a  sacrifice  instituted  by  Christ  to  be 
offered  for  all  those  ends.  And  as  in  this  sacrifice 
Christ  himself  is  both  the  priest  and  the  victim,  who 
here  presents  to  his  eternal  Father  that  same  body  and 
blood  by  which  we  were  redeemed ;  it  must  be  evident, 
that  there  can  be  no  better  means  of  adoring  God,  and 
offering  our  homage  to  him,  than  by  uniting  ourselves 
to  this  sacrifice  of  his  only  Son  ;  no  more  acceptable 
thanksgiving  than  that  which  is  here  offered,  by  and 
through  Jesus  Christ;  no  means  of  obtaining  mercy 
and  pardon  comparable  to  this  oblation  of  the  blood  of 
the  Lamb :  in  fine,  no  more  seasonable  time  for  obtain¬ 
ing  the  favours  of  heaven,  than  when  we  appear  before 
the  throne  of  grace  with  him  and  through  him,  in  whom 
his  Father  is  always  well  pleased. 

Q.  In  what  disposition  of  soul  ought  persons  then  to 
go  to  hear  Mass  ? 

A.  They  ought  to  go  as  if  they  were  going  to  mount 
Calvary,  to  be  present  at  the  passion  and  death  of  their 
Redeemer ;  since  the  mass  is  indeed  the  same  sacri¬ 
fice  as  that  which  he  there  offered.  And  consequently 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  99 

there  can  be  no  better  devotion  for  the  time  of  the  Mass 
than  that  which  has  relation  to  tlie  passion  of  Christ, 
which  is  therein  commemorated  and  represented  to  the 
eternal  Father.  And  all  the  faithful,  when  they  are  at 
Mass,  should  endeavour  to  put  their  souls  in  the  like 
dispositions  of  adoration,  thanksgiving,  love,  and  re¬ 
pentance  for  their  sins,  with  which  a  good  Christian 
would  have  assisted  at  the  sacrifice  of  the  cross,  had 
he  been  present  there. 

Q.  What  think  you  of  those,  who,  during  the  time  oi 
Mass,  instead  of  attending  to  this  great  sacrifice,  suffer 
themselves  to  be  carried  away  with  wilful  distractions  ? 

A.  Such  as  these  do  not  hear  Mass,  that  is,  they  do 
not  fulfil  the  Church  precept,  nor  satisfy  the  obligation 
of  the  day,  but  rather  mock  God,  whilst  outwardly  they 
pretend  to  honour  him,  and  their  heart  is  far  from  him. 

Q.  What  then  do  you  say  to  those  who,  during  the 
time  of  the  Mass,  are  laughing  and  talking,  or  pass 
that  time  in  criminal  amusements  ? 

A.  These  not  only  are  guilty,  like  the  former,  of 
breaking  the  Church  precept,  but  also  must  answer  for 
the  scandal  that  they  give  by  their  ill  example,  and  for 
their  hindering  others  from  attending  to  their  duty  ;  as 
well  as  for  their  profaning  those  most  sacred  myste¬ 
ries,  by  such  an  unchristian  behavior  at  this  holy  time. 

Q.  I  should  be  glad  if  you  would  explain  to  me  the 
order  and  ceremonies  of  the  Mass  :  and  first,  pray  what 
is  the  meaning  of  the  priest’s  vestments  ? 

A.  The  priest,  in  saying  Mass,  represents  the  person 
of  Christ,  who  is  the  high-priest  of  the  new  law,  and 
the  Mass  itself  represents  his  passion  ;  and  therefore, 
the  priest  puts  on  these  vestments,  to  represent  those 
with  which  Christ  was  ignominiously  clothed  at  the 
time  of  his  passion.  Thus,  for  instance,  the  Amice  rep¬ 
resents  the  rag  or  clout  with  which  the  Jews  muffled 
our  Saviour’s  face,  when  at  every  blow  they  bid  him 
prophesy  who  it  was  that  struck  him.  St.  Luke  xxii. 
64.  The  Alb  represents  the  white  garment  with  which 
he  was  vested  by  Herod.  The  Girdle,  Maniple,  and 
Stole,  represent  the  cords  and  bands  with  which  he 
was  bound  in  the  different  stages  of  his  passion.  The 


100  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Chasuble,  or  outward  vestment,  represents  the  purple 
garment  with  which  he  was  clothed  as  a  mock  king ; 
upon  the  back  of  which  there  is  a  cross,  to  represent 
that  which  Christ  bore  on  his  sacred  shoulders.  Lastly, 
The  priest’s  tonsure  or  crown,  is  to  represent  the  crown 
of  thorns  which  our  Saviour  wore.  Moreover,  as  in  the 
old  law,  the  priests  that  were  to  officiate  in  sacred 
functions  had,  by  the  appointment  of  God,  vestments 
assigned  for  that  purpose,  as  well  for  the  greater  de¬ 
cency  and  solemnity  of  the  divine  worship,  as  to  signi¬ 
fy  and  represent  the  virtues  which  God  required  of  his 
ministers,  so  it  was  proper,  that  in  the  Church  of  the 
New  Testament,  Christ’s  ministers  should,  in  their  sa¬ 
cred  functions,  be  distinguished  from  the  laity  by  their 
sacred  vestments,  which  might  also  represent  the  vir¬ 
tues  which  God  requires  in  them:  thus  the  Amice, 
which  is  first  put  upon  the  head,  represents  divine 
hope,  which  the  Apostle  calls  the  helmet  of  salvation ; 
the  Alb,  innocence  of  life  ;  the  Girdle,  (with  which  the 
loins  are  begirt,)  purity  and  patient-suffering,  the  la¬ 
bours  of  this  mortal  life ;  the  Stole,  the  sweet  yoke  of 
Christ  to  be  borne  in  this  life,  in  order  to  a  happy  im¬ 
mortality  in  the  next ;  in  fine,  the  Chasuble,  which  as 
uppermost,  covers  all  the  rest,  the  virtue  of  charity. 

In  these  vestments  the  Church  makes  use  of  five  col¬ 
ours,  the  white,  on  the  feast  of  our  Lord,  of  the  blessed 
Virgin,  of  the  angels,  and  of  the  saints  that  were  not 
martyrs  ;  the  red,  on  the  feast  of  Pentecost,  of  the  in¬ 
vention  and  exaltation  of  the  cross,  and  of  the  Apos¬ 
tles  and  martyrs  ;  the  green,  on  the  greatest  part  of  the 
Sundays  ;  the  violet,  in  the  penitential  times  of  Advent 
and  Lent,  and  upon  Vigils  and  Ember-days  ;  and  the 
black  upon  Good-Friday,  and  in  the  Masses  for  the 
dead. 

Q.  Why  is  there  always  a  crucifix  upon  the  altar  at 
the  time  of  Mass  ? 

A.  That  as  the  Mass  is  said  in  remembrance  of 
Christ’s  passion  and  death,  the  priest  and  people  may 
have  always  before  their  eyes  the  image  that  represents 
his  passion  and  death. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  101 

Q.  What  is  the  meaning  of  having  lighted  candles 
upon  the  altar  at  the  time  of  Mass  ? 

A.  1st,  To  honour  the  triumph  of  our  King,  which 
is  there  celebrated  by  these  lights,  which  are  tokens  of 
our  joy,  and  of  his  glory.  2dly,  To  denote  the  light  of 
faith,  with  which  we  are  to  approach  him. 

Q,.  What  is  the  meaning  of  making  a  reverence  to 
the  altar  ? 

A.  1st,  because  the  altar  is  a  figure  of  Christ,  who 
is  not  only  our  sacrifice  and  our  high-priest,  but  our  al¬ 
tar  too,  inasmuch  as  we  are  to  offer  our  prayers  and 
sacrifices  through  him.  2dly,  Because  the  altar  is  the 
seat  of  the  divine  mysteries,  and  therefore  deserves  our 
reverence. 

Q,.  What  is  the  meaning  of  the  use  of  incense  in 

o 

the  Mass  and  other  offices  of  the  Church  ? 

A.  Incense  is  an  emblem  of  prayer,  ascending  to 
God  from  a  heart  inflamed  with  his  love,  as  the  smoke 
of  incense  ascends  on  high  from  the  fire  of  the  censer. 
Hence  the  royal  prophet,  Psal.  cxl.  says,  ‘Let  my  pray¬ 
er,  O  Lord,  be  directed  like  incense  in  thy  sight.’  And 
St.  John  in  the  Revelation,  c.  v.  8,  and  c.  v.  iii.  4,  saw 
the  four  and  twenty  elders  and  the  angel  offering  up 
to  God  odours  and  incense,  which  were  the  prayers  of 
the  saints.  Moreover  the  incensing  of  the  altar,  of  the 
priest,  &c.  is,  according  to  the  use  of  the  Church,  a  to¬ 
ken  of  honour  to  the  thing  that  is  incensed  :  not  of  di¬ 
vine  honour,  since  we  also  incense  the  whole  choir  and 
the  people,  but  of  a  due  respect  for  the  things  of  God, 
for  his  ministers  and  people. 

Q,.  What  is  the  use  of  singing,  and  of  organs,  in  the 
divine  service  ? 

A.  To  help  us  to  raise  our  hearts  to  heaven,  and  to 
celebrate  with  greater  solemnity  the  divine  praises. 

Q.  Tell  me  now,  if  you  please,  the  different  parts  of 
the  Mass,  and  the  ceremonies  thereof,  that  I  may  be 
the  better  instructed  in  this  heavenly  sacrifice. 

A.  1st,  The  priest  standing  at  the  foot  of  the  altar, 
having  made  a  low  reverence,  begins  with  the  sign  of 
the  cross,  saying,  In  Nomine  Patris ,  ^c.  In  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 

9  * 


102  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

and  then  recites  alternately  with  the  clerk  the  42d 
Psalm,  Judica  me  Deus ,  fyc.  Judge  me,  O  God,  &c. 
composed  by  David,  in  the  time  that  he  was  persecuted 
by  Saul,  and  kept  at  a  distance  from  the  tabernacle  or 
temple  of  God,  and  expressing  his  ardent  desires  and 
hopes  of  approaching  to  God’s  altar,  and  offering  praise 
and  sacrifice  to  him.  And  therefore  this  Psalm  is  most 
proper  here,  as  expressing  the  sentiments  of  soul,  with 
which  we  ought  to  come  to  this  holy  sacrifice. 

2dly,  The  priest,  bowing  down  at  the  foot  of  the 
altar,  says  the  Confiteor,  or  general  confession,  acknowl¬ 
edging  his  sins  to  God,  to  the  whole  court  of  heaven, 
and  to  all  the  faithful  there  assembled,  and  begging 
their  prayers  to  God  for  him :  and  the  clerk  repeats  the 
same  in  the  name  of  the  people ;  to  the  end  that  both 
priest  and  people  may  dispose  themselves  for  this  great 
sacrifice,  by  a  sincere  repentance  for  their  sins.  Our 
adversaries  object  against  this  form  of  confession,  be¬ 
cause  therein  we  confess  our  sins  to  the  saints ;  as  if 
this  was  giving  them  an  honour  that  belongs  to  God 
alone,  not  considering  that  the  confessing  of  our  sins 
to  any  one,  so  far  from  being  an  honour  peculiar  to  God, 
is  what  we  are  directed  in  scripture  to  do  to  one  an¬ 
other,  St.  James,  v.  16.  And  accordingly  in  this  very 
form,  which  we  call  the  Confiteor,  we  not  only  confess 
our  sins  to  God,  and  to  his  saints,  but  the  priest  also 
confesses  to  the  people,  and  the  people  to  the  priest. 

3dly,  The  priest  in  going  up  to  the  altar  begs  for 
himself  and  the  people,  that  God  would  take  away 
their  iniquities  that  they  may  be  worthy  to  enter  into 
his  sanctuary.  Then  coming  up  to  the  altar  he  kisses 
it  in  reverence  to  Christ,  of  whom  it  is  a  figure ;  and 
going  to  the  book  he  reads  what  is  called  the  Introit, 
or  entrance  of  the  Mass ;  which  is  different  every  day, 
and  generally  an  Anthem  taken  out  of  the  scripture, 
with  the  first  verse  of  one  of  the  Psalms,  and  the  G/o- 
ria  Patri ,  to  glorify  the  blessed  Trinity. 

4thly,  He  returns  to  the  middle  of  the  altar,  and  says 
alternately  with  the  clerk  the  Kyrie  Eleison ,  or  Lord 
have  mercy  on  us,  which  is  said  three  times  to  God  the 
Father  ;  three  times,  Christe  Eleison ,  or  Clirist  have 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  103 

mercy  on  us,  to  God  the  Son ;  and  three  times  again, 
Kyrie  Eleison,  to  God  the  Holy  Ghost.  This  frequent¬ 
ly  calling  for  mercy,  teaches  us  the  necessity  of  ap¬ 
proaching  to  this  sacrifice  with  a  penitential  spirit,  and 
that  the  best  devotion  for  this  beginning  of  the  Mass, 
is  to  offer  up  to  God  the  sacrifice  of  a  contrite  and 
humble  heart. 

5thly,  After  the  Kyrie  Eleison ,  the  priest  recites  the 
Gloria  in  Excelsis ,  Glory  be  to  God  on  high,  &c.  being 
an  excellent  hymn  and  prayer  to  God,  the  beginning  of 
which  was  sung  by  the  angels  at  the  birth  of  Christ 
This  being  a  hymn  of  joy,  is  omitted  in  the  Masses  for 
the  dead,  and  in  the  penitential  times  of  Advent,  Lent, 
&c.  After  this  the  priest,  turning  about  to  the  people, 
says,  4  Dominus  vobiscum ,’  ‘the  Lord  be  with  you.’ 
Answ.  ‘Et  cum  Spiritu  tuo ,’  4  and  with  thy  spirit.’ 
Then  returning  to  the  book,  he  says,  4  OremusJ  4  Let 
us  pray  ;  ’  and  then  reads  the  collects  or  prayers  of  that 
day,  concluding  them  with  the  usual  termination,  4  Per 
Dominum  nostrum fyc.  4  Through  our  Lord  Jesus 
Christ,’  &c.  with  which  the  Church  commonly  con¬ 
cludes  all  her  prayers,  as  hoping  for  no  mercy,  grace  or 
blessing,  but  through  our  Saviour  Jesus  Christ. 

6thly,  After  the  collects,  is  read  the  lesson  or  epis 
tie  of  the  day,  (and  upon  the  Wednesdays  and  Satur¬ 
days  in  the  Ember-weeks  several  lessons  or  epistles)  at 
the  end  of  which  the  clerk  answers,  4  Deo  Gratias i.  e. 
4  Thanks  be  to  God  ;  ’  to  give  God  thanks  for  the  heav¬ 
enly  instructions  contained  in  that  divine  lesson  of 
holy  writ.  The  lesson  or  epistle  is  followed  by  the 
gradual  or  tract,  consisting  of  some  devout  verses 
taken  out  of  scripture  ;  to  which  are  joined  the  alle¬ 
luias,  to  praise  God  with  joy,  excepting  in  the  peniten¬ 
tial  time  between  Septuagesima  and  Easter,  for  then 
alleluia  is  not  said. 

7thly,  After  the  epistle  and  gradual,  the  book  is  re¬ 
moved  to  the  other  side  of  the  altar,  in  order  to  read 
the  gospel  of  the  day  ;  which  removal  of  the  book  rep¬ 
resents  the  passing  from  the  preaching  of  the  old  law, 
figured  by  the  lesson  or  epistle,  to  the  gospel  of  Jesus 
Christ,  published  by  the  preachers  of  the  new  law. 
The  priest  before  he  reads  the  gospel,  makes  his 


104  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

prayer,  bowing  down  before  the  middle  of  the  altar, 
that  God  would  cleanse  his  heart  and  his  lips,  that  he 
may  be  worthy  to  declare  his  gospel.  At  the  begin¬ 
ning  of  the  gospel  both  priest  and  people  make  the 
sign  of  the  cross,  1st,  upon  their  foreheads,  to  signify 
that  they  will  not  be  ashamed  of  the  cross  of  Christ 
and  his  doctrine ;  2dly,  upon  their  mouth,  to  signify 
that  they  will  profess  it  in  words  ;  3dly,  upon  their 
breast,  to  signify  that  they  will  always  keep  it  in  their 
hearts.  During  the  gospel  the  people  stand,  to  show, 
by  this  posture,  their  readiness  to  go  and  do  what¬ 
soever  they  shall  be  commanded  by  their  Saviour  in 
his  divine  word.  At  the  end  the  clerk  answers,  in  the 
name  of  the  people,  4 Laus  iibi  Christe ,’  4  Praise  be  to 
thee,  O  Christ ;  ’  to  give  praise  to  our  Redeemer  for  his 
heavenly  doctrine ;  and  the  priest  kisses  the  book,  in 
reverence  to  those  sacred  words  which  he  has  been 
reading  out  of  it  In  the  high  or  solemn  Mass,  the 
gospel  is  sung  by  the  deacon,  and  lighted  candles  are 
held  by  the  acolyths  on  each  side,  to  denote  the  light 
which  Christ  brought  us  by  his  gospel. 

8thly,  After  the  gospel  upon  all  Sundays,  as  also  up¬ 
on  the  feasts  of  our  Lord,  of  the  blessed  Virgin,  of  the 
Apostles,  and  of  the  doctors  of  the  Church,  the  priest 
standing  at  the  middle  of  the  altar,  recites  the  Nicene 
Creed  and  kneels  down  at  these  words,  4  Et  homo  /ac¬ 
tus  estj  4  And  was  made  man,’  in  reverence  to  the  mys¬ 
tery  of  our  Lord’s  incarnation.  Then  turning  about  to 
the  people,  he  greets  them  with  the  usual  salutation, 
4  Dominus  vohiscum ,’  4  The  Lord  be  with  you.’  Ans. 
4  Et  cum  spiritu  tuo ,’  4  And  with  thy  spirit.’  Afler 
which  he  reads  a  short  sentence  of  scripture  called  the 
Offertory,  and  then  takes  off  the  veil  from  the  chalice, 
in  order  to  proceed  to  the  offering  up  the  bread  and 
wine  for  the  sacrifice. 

9thly,  He  offers  first  the  bread  upon  the  paten,  or  lit¬ 
tle  plate  ;  then  pours  the  wine  into  the  chalice,  ming¬ 
ling  with  it  a  little  water,  and  offers  that  up  in  like 
manner,  begging  that  this  sacrifice  may  be  accepted 
of  by  the  Almighty  for  the  remission  of  his  sins,  for 
all  there  present,  for  all  the  faithful  living  and  dead, 
and  for  the  salvation  of  the  world.  Then  bowing 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  105 

down,  he  says,  ‘  In  the  spirit  of  humility,  and  in  a  con 
trite  mind,  may  we  be  received  by  thee,  O  Lord :  and 
so  may  our  sacrifice  be  made  this  day  in  thy  sight, 
that  it  may  please  thee,  O  Lord  God.’  Then  he  blesses 
the  bread  and  wine  with  the  sign  of  the  cross,  invok¬ 
ing  the  Holy  Ghost,  saying,  ‘Come  thou,  the  Sanc¬ 
tifier,  the  Almighty,  and  eternal  God,  and  bless  ^  this 
sacrifice  prepared  for  thy  holy  name.’  After  this  he 
goes  to  the  corner  of  the  altar,  and  there  washes  the 
tips  of  his  fingers,  saying,  £  LcivaboJ  fyc.  ‘  I  will  wash 
my  hands  among  the  innocent,  and  I  will  encompass  thy 
altar,  O  Lord,’  &c.  as  in  the  latter  part  of  the  25th  Psalm. 
This  washing  of  the  fingers  denotes  the  cleanness  and 
purity  of  soul  with  which  these  divine  mysteries  are 
to  be  celebrated  ;  which  ought  to  be  such,  as  not  only 
to  wash  away  all  greater  filth,  but  even  the  dust  which 
sticks  to  the  tips  of  our  fingers,  by  which  are  signified 
the  smallest  faults  and  imperfections. 

lOthly,  After  washing  his  fingers  the  priest  returns 
to  the  middle  of  the  altar,  and  there  bowing  down, 
begs  of  the  blessed  Trinity  to  receive  this  oblation  in 
memory  of  the  passion,  resurrection,  and  ascension  of 
our  Lord  Jesus  Christ,  and  for  an  honourable  commem¬ 
oration  of  the  blessed  Virgin  and  of  all  the  saints,  that 
they  may  intercede  for  us  in  heaven,  whose  memory 
we  celebrate  on  earth.  Then  turning  about  to  the 
people,  he  says,  ‘  Orate  Fratres ,’  fyc.  that  is,  ‘  Brethren, 
pray  that  my  sacrifice  and  yours  may  be  made  accept¬ 
able  in  the  sight  of  God  the  Father  Almighty.’  The 
clerk  answers  in  the  name  of  the  people,  ‘  May  the 
Lord  receive  this  sacrifice  from  thy  hands,  to  the  praise 
and  glory  of  his  own  name  and  for  our  benefit,  and 
that  of  all  his  holy  Church.’ 

llthly,  Then  the  priest  says,  in  a  low  voice,  the 
prayers  called  the  Secreta,  which  corresponds  to  the 
collects  of  the  day,  and  are  different  every  day.  He 
concludes  by  saying  aloud,  6  Per  omnia  scecula  saculo- 
rum}  that  is,  ‘World  without  end.’  Ans.  Amen.  Then 
after  the  usual  salutation,  ‘  The  Lord  be  with  you,’ 
Ans.  ‘  And  with  thy  spirit,’  he  admonishes  the  people 
to  lift  up  their  hearts  to  God  (Sursum  cor  da)  and  to 


106  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

join  with  him  in  giving  thanks  to  our  Lord.  ( Gr edicts 
agamus  Domino  Deo  nostro.)  To  which  the  clerk  an¬ 
swers,  4  Dignum  et  justum  est ,’  4  It  is  meet  and  just.’ 
Then  follows  the  Preface,  so  called  because  it  serves 
as  an  introduction  to  the  Canon  of  the  Mass ;  in  which, 
after  solemnly  acknowledging  ourselves  bound  in  duty 
ever  to  give  thanks  to  God,  through  his  Son  Jesus 
Christ,  whose  majesty  all  the  choirs  of  angels  ever 
praise  and  adore,  we  humbly  beg  leave  to  have  our 
voices  admitted  together  with  theirs  in  that  celestial 
hymn,  4  Sanctus ,  Sanctus ,’  £>'c.  i.  e. 4  Holy,  Holy,  Holy, 
Lord  God  of  hosts.  The  heavens  and  earth  are  full 
of  thy  glory.  Hosanna  in  the  highest.  Blessed  is  he 
that  comes  in  the  name  of  the  Lord,  Hosanna  in  the 
highest.’ 

12thly,  After  the  Preface  follows  the  Canon  of  the 
Mass,  or  the  most  sacred  or  solemn  part  of  this  divine 
service,  which  is  read  with  a  low  voice,  as  well  to  ex¬ 
press  the  silence  of  Christ,  in  his  passion,  and  his 
hiding  at  that  time  his  glory  and  his  divinity,  as  to 
signify  the  vast  importance  of  that  common  cause  of 
all  mankind,  which  the  priest  is  then  representing  as 
it  were  in  secret  to  the  ear  of  God,  and  the  reverence 
and  awe  with  which  both  priest  and  people  ought  to 
assist  at  these  tremendous  mysteries.  The  Canon 
begins  by  the  invoking  the  Father  of  mercies,  through 
Jesus  Christ  his  Son,  to  accept  this  sacrifice  for  the 
holy  Catholic  Church,  for  the  pope,  for  the  bishop,  for 
the  king,  and  for  all  the  professors  of  the  Catholic  and 
Apostolic  faith,  throughout  the  whole  world.  Then 
follows  the  Memento ,  or  commemoration  of  the  living, 
for  whom,  in  particular,  the  priest  intends  to  offer  up 
that  Mass,  or  who  have  been  particularly  recommend¬ 
ed  to  his  prayers,  &c.  To  which  is  subjoined  a  re¬ 
membrance  of  all  there  present,  followed  by  a  solemn 
commemoration  of  the  blessed  Virgin,  the  Apostles 
and  martyrs,  and  all  the  saints,  to  honour  their  mem¬ 
ory.  by  naming  them  in  the  sacred  mysteries,  to  com¬ 
municate  with  them,  and  to  beg  of  God,  the  help  of 
their  intercession,  through  Jesus  Christ  our  Lord. 

Then  the  priest  spreads  his  hands  over  the  bread 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  107 

and  wine,  which  are  to  be  consecrated  into  the  body 
and  blood  of  Christ,  (according  to  the  ancient  ceremony 
prescribed  in  the  Levitical  law,  Levit.  i.  3,  4,  16,  that 
the  priest  or  persons  who  offered  sacrifice,  should  lay 
their  hands  upon  the  victim,  before  it  was  immolated,) 
and  he  begs  that  God  would  accept  this  oblation  which 
he  makes  in  the  name  of  the  whole  Church,  and  that 
he  would  grant  us  peace  in  this  life,  and  eternal  salva¬ 
tion  in  the  next.  Then  he  blesses  the  bread  and  wine 
with  the  sign  of  the  cross  (a  ceremony  frequently  re¬ 
peated  in  the  Mass,  in  memory  of  Christ’s  passion,  of 
which  this  sacrifice  is  the  memorial ;  and  to  give  us  to 
understand  that  all  grace  and  sanctity  flow  from  the 
cross  of  Christ,  that  is,  from  Christ  crucified)  and  he 
prays  that  God  would  render  this  oblation  blessed,  re¬ 
ceived,  approved,  reasonable,  and  acceptable,  that  it 
may  be  made  to  us  the  body  and  blood  of  his  most 
beloved  Son  our  Lord  Jesus  Christ.  Then  he  proceeds 
to  the  consecration,  first  of  the  bread  into  the  body  of 
our  Lord,  and  then  of  the  wine  into  his  blood ;  which 
consecration  is  made  by  the  words  of  Christ  pronounced 
by  the  priest  in  his  name,  and  as  bearing  his  person  : 
and  this  is  the  chief  action  of  the  Mass,  in  which  the 
very  essence  of  this  sacrifice  consists  ;  because,  by  the 
separate  consecration  of  the  bread  and  wine,  the  body 
and  blood  of  Christ  are  really  exhibited  and  presented 
to  God,  and  Christ  is  mystically  immolated. 

Immediately  after  the  consecration  follows  the  ele¬ 
vation,  first  of  the  host,  then  of  the  chalice,  in  remem¬ 
brance  of  Christ’s  elevation  upon  the  cross,  and  that 
the  people  may  adore  their  Lord  veiled  under  these 
sacred  signs.  At  the  elevation  of  the  chalice,  the 
priest  recites  these  words  of  Christ, 4  As  often  as  you 
shall  do  these  things,  you  shall  do  them  in  remembrance 
of  me.’  Then  he  goes  on  making  a  solemn  commem¬ 
oration  of  the  passion,  resurrection,  and  ascension  of 
Christ,  and  begging  of  God  to  accept  this  sacrifice, 
as  he  was  pleased  to  accept  the  oblation  of  Abel, 
Abraham,  and  Melchisedec ;  and  to  command  that  it 
may  by  his  holy  angel,  be  presented  upon  the  altar 
above,  in  presence  of  his  divine  majesty,  for  the  bene- 


108  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

fit  of  all  those  that  shall  partake  of  these  mysteries 
here  below. 

Then  the  priest  makes  the  Memento  or  remembrance 
for  the  dead  ;  praying  for  all  those  that  are  gone  before 
us  with  the  sign  of  faith,  and  rest  in  the  sleep  of  peace  ; 
and  in  particular  for  those  for  whom  he  desires  to  offer 
this  sacrifice,  that  God  would  grant  them  a  place  of 
refreshment,  light  and  peace,  through  Jesus  Christ  our 
Lord.  Then  raising  his  voice  at  JVobis  quoque  pec - 
catoribus ,  and  to  us  sinners,  &c.  he  strikes  his  breast  in 
token  of  repentance,  like  the  humble  publican  in  the 
gospel,  and  begs  of  God  mercy  and  pardon,  and  to  be 
admitted  into  some  part  and  society  with  the  holy 
Apostles  and  martyrs,  through  Christ  our  Lord.  He 
goes  on, ‘  By  whom,  O  Lord,  thou  dost  always  create, 
sanctify,  enliven,  bless  and  give  us  all  these  good  things.’ 
Then  kneeling  down,  and  taking  the  sacred  host  in  his 
hand,  he  makes  the  sign  of  the  cross  with  it  over  the 
chalice,  saying,  ‘Through  him,  and  with  him,  and  in 
him,  is  to  thee,  God  the  Father  in  the  unity  of  the 
Holy  Ghost,  all  honour  and  glory ; 5  which  last  words 
he  pronounces  elevating  a  little  the  host  and  chalice 
from  the  altar ;  and  then  kneels  down,  saying,  with  a 
loud  voice,  ‘  Per  omnia  stecula  sceculorum .’  ‘  For  ever 

and  ever.’  Answer,  Amen. 

13thly,  After  this  follows  the  ‘  Pater  NosterJ  or 
4  Lord’s  Prayer,’  which  is  pronounced  with  a  loud 
voice ;  and  in  token  of  the  people’s  joining  in  this 
prayer,  the  clerk  in  their  name  says  aloud,  the  last 
petition,  *  Sed  libera  nos  a  malo ,’  ‘  But  deliver  us  from 
evil.’  The  priest  answers,  Amen:  and  goes  on  with 
a  low  voice,  begging  that  we  may  be  delivered  from 
all  evils  past,  present  and  to  come ;  and  by  the  in¬ 
tercession  of  the  blessed  Virgin,  and  of  all  the  saints, 
be  favoured  with  peace  in  our  days,  and  secured  from 
sin  and  all  disturbances,  through  Jesus  Christ  our 
Lord.  Then  he  breaks  the  host,  in  imitation  of  Christ’s 
breaking  the  bread  before  he  gave  it  to  his  disciples, 
and  in  remembrance  of  his  body  being  broken  for  us 
upon  the  cross;  and  puts  a  particle  of  it  into  the  chalice, 
■aying  to  the  people,  ‘  The  peace  of  the  Lord  be  alwaya 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  109 

with  you.’  Answer, 4  And  with  thy  spirit.’  This  cer¬ 
emony  of  mixing  a  particle  of  the  host  with  the  species 
of  wine  in  the  chalice  represents  the  re-uniting  of 
Christ’s  body,  blood,  and  soul  at  his  resurrection ;  and 
the  priest’s  wish  or  prayer  for  peace,  at  the  time  of  this 
ceremony,  puts  us  in  mind  of  that i  Pax  vobisj  or 
4  Peace  be  unto  you,’  which  our  Lord  spoke  to  his 
disciples  when  he  first  came  to  them  after  his  resur¬ 
rection,  St.  John  xx.  19,  21,  26. 

14thly,  Then  follows  the  4  Agnus  Dei ,  fy*c.’  which  the 
priest  pronounces  three  times,  striking  his  breast  in 
token  of  repentance ;  the  words  are,  4  Lamb  of  God, 
who  takest  away  the  sins  of  the  world,  have  mercy  on 
us.’  At  the  third  time,  instead  of,  have  mercy  on  us, 
he  says,  grant  us  peace.  After  the  Agnus  Dei ,  follow 
three  prayers,  which  the  priest  says  to  himself  by  way 
of  preparation  for  receiving  the  blessed  sacrament. 
After  which  kneeling  down,  and  then  rising  and  taking 
up  the  blessed  sacrament,  he  three  times  strikes  his 
breast,  saying,  4  Domine ,  non  sum  dignus ,  fyc.’  4  Lord, 
I  am  not  worthy  that  thou  shouldst  enter  under  my 
roof;  but  only  thou  say  the  word,  and  my  soul  shall 
be  healed.’  Then  receiving  the  sacred  host  he  says, 
4  The  body  of  our  Lord  Jesus  Christ  preserve  my  soul 
to  life  everlasting,  Amen.’  Having  paused  awhile,  he 
proceeds  to  the  receiving  of  the  chalice,  using  the  like 
words,  4  The  blood  of  our  Lord  Jesus  Christ,  &c.’ 
Then  follows  the  communion  of  the  people,  if  any  are 
to  receive. 

15thly,  After  the  communion,  the  priest  takes  first 
a  little  wine  into  the  chalice,  which  is  called  the  first 
ablution,  in  order  to  consummate  what  remains  of  the 
consecrated  species  in  the  chalice  ;  and  then  takes  a 
little  wine  and  water,  which  is  called  the  second  ab¬ 
lution,  upon  his  fingers,  over  the  chalice,  to  the  end 
that  no  particle  of  the  blessed  sacrament  may  remain 
sticking  to  his  fingers,  but  that  all  may  be  washed  into 
the  chalice  and  so  received.  Then  wiping  the  chalice, 
and  covering  it,  he  goes  to  the  book  and  reads  a  versicle 
of  the  holy  scripture,  called  the  Communion,  because 
it  was  used  to  be  sung  in  the  high  Mass,  at  the  time 

10 


110  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

that  the  people  communicated.  After  this,  he  turns 
about  to  the  people  with  the  usual  salutation,  Dominus 
vobiscum ;  and  then  returning  to  the  book,  reads  the 
collects,  or  prayers  called  the  Post-communion :  after 
which  he  again  greets  the  people  with  Dominus  vo¬ 
biscum  ;  and  gives  them  leave  to  depart,  with  4  Ite  Missa 
est i.  e.  4  Go,  the  Mass  is  done.’  Here,  bowing  before 
the  altar,  he  makes  a  short  prayer  to  the  blessed 
Trinity ;  and  then  gives  his  blessing  to  all  there  pres¬ 
ent,  in  the  name  of  the  same  blessed  Trinity,  4  Bene 
dicat  vos ,  £yc.’  4  May  the  Almighty  God,  the  Father, 

❖  and  the  Son,  and  the  Holy  Ghost,  bless  you.’  He 
concludes,  reading  at  the  corner  of  the  altar,  the 
beginning  of  the  gospel  according  to  St.  John,  which 
the  people  hear  standing :  but  at  these  words,  Verbum 
caro  factum  est ,  The  word  was  made  flesh,  both  priest 
and  people  kneel,  in  reverence  to  the  mystery  of  Christ’s 
incarnation.  The  clerk  at  the  end  answers,  4  Deo 
gratias ,’  ‘thanks  be  to  God.’  And  then  the  priest 
departs  from  the  altar,  reciting  to  himself  the  Bcnedicite , 
or  the  canticle  of  the  three  children,  inviting  all  crea¬ 
tures  in  heaven  and  earth  to  bless  and  praise  our 
Lord. 

Q,.  In  what  manner  ought  the  people  to  be  employed 
during  the  Mass  ? 

A.  In  such  prayers  and  devotions  as  are  most 
suitable  to  that  holy  sacrifice ;  which  having  so  close 
a  relation  to  the  passion  of  Christ,  is  then  best  heard 
when  the  assistants  turn  the  attention  and  affections  of 
their  souls  towards  the  mysteries  of  the  passion  of  our 
Lord,  which  are  there  represented. 

Q.  Is  it  not  a  good  way  of  hearing  Mass  to  ac¬ 
company  the  priest  through  every  part  of  it,  so  as  to 
accommodate  one’s  devotion  to  what  he  is  then  about  ? 

A.  It  is  a  very  good  and  profitable  way:  Not  that 
the  very  prayers  of  the  priest,  in  the  Canon  and  Con¬ 
secration,  are  always  proper  for  the  people,  but  that  in 
every  part  of  the  Mass  it  is  proper  that  the  people 
should  use  such  prayers  as  are  adapted  to  what  the 
pnest  is  then  doing. 

Q.  What  kind  of  prayers  and  devotions  then  do  you 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  Ill 

esteem  the  best  adapted  to  the  several  parts  of  the 
Mass  ? 

A.  I  should  recommend,  1st,  In  the  beginning  of 
the  Mass  an  earnest  application  of  the  soul  to  God,  by 
way  of  begging  his  divine  grace  for  the  worthily  and 
profitable  assisting  at  this  sacrifice. 

2dly,  At  the  Confiteor,  and  what  follows  until  the 
Kyrie  Eleison  inclusively,  I  should  advise  the  assistants 
to  an  humble  confession  of  their  sins  to  God,  with  a 
most  hearty  repentance  and  earnestly  begging  his 
mercy. 

3dly,  At  the  Gloria  in  excelsis ,  let  them  join  in  that 
heavenly  hymn,  and  excite  their  souls  to  the  affections 
expressed  therein. 

4thly,  At  the  Collects,  let  them  recommend  to  God 
their  own  necessities  and  those  of  the  whole  Church. 

5thly,  At  the  Epistle,  Gradual,  and  Gospel,  either 
let  them  attend  to  the  heavenly  lessons  contained  in 
them  ;  or,  if  they  have  not  the  convenience  for  this, 
let  them  employ  themselves  in  giving  thanks  to  God 
for  revealing  to  us  his  divine  truths,  and  instructing  us 
not  only  by  his  servants  the  prophets  and  Apostles, 
but  also  by  his  son ;  and  begging  of  God  that  their 
lives  may  be  always  conformable  to  the  maxims  of  his 
gospel. 

6thly,  At  the  Credo,  let  them  recite  it  to  themselves, 
with  a  lively  faith  of  these  great  truths  contained  in  it. 

7thly,  At  the  Offertory,  let  them  join  with  the  priest 
in  offering  up  first  the  host,  and  then  the  chalice,  for 
themselves  and  for  the  whole  Church ;  but  let  them  at 
the  same  time  unite  themselves  closely  with  their  High- 
Priest  Christ  Jesus,  and  with  him,  through  him,  and  in 
him,  offer  up  their  hearts  and  souls  to  God,  to  be  con¬ 
secrated  to  his  divine  service,  and  changed  into  him ; 
and  in  particular  at  the  mingling  of  the  water  with  the 
wine  in  the  chalice,  let  them  pray  lor  this  happy  union 
with  God. 

Sthly,  At  the  Lavabo,  when  the  priest  washes  his 
fingers  at  the  corner  of  the  altar,  let  them  excite  in 
their  souls  a  hearty  act  of  repentance,  and  beg  to  be 
washed  from  their  sins  in  the  blood  of  the  Lamb. 


112  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

9thly,  When  the  priest  turns  about  and  says,  Oi'oti 
Fratres,  let  them  pray  that  God  would  accept  of  that 
oblation  for  his  own  honour  and  their  salvation. 

lOthly,  At  the  Preface,  let  them  raise  up  their  hearts 
to  God  at  Sursum  Corda ,  and  pour  forth  their  souls  in 
thanksgiving  to  him ;  joining  themselves  with  the 
heavenly  choirs,  and  with  them  humbly  and  fervently 
pronouncing  that  sacred  hymn,  ‘  Sajictus ,  Holy, 

Holy.  Holy,  Lord  God  of  Hosts,  &c.’ 

llthly,  During  the  Canon  of  the  Mass,  let  them, 
together  with  the  priest,  and  together  with  the  invisible 
priest,  Christ  Jesus,  offer  up  the  sacrifice,  for  the  four 
ends  of  sacrifice,  viz.  1.  For  God’s  honour,  adoration 
and  glory.  2.  In  thanksgiving  for  all  his  benefits,  and 
especially  for  our  redemption  through  Jesus  Christ.  3. 
To  obtain  mercy  and  pardon  through  him  for  all  their 
sins.  4.  To  obtain  all  graces  and  blessings  of  which 
they  stand  in  need.  Let  them  all  join  in  the  solemn 
commemoration  that  is  here  made  of  the  passion, 
resurrection  and  ascension  of  the  Son  of  God,  and  of 
the  glory  of  his  Church  triumphant  in  heaven. 

I2thly,  At  the  Memento  for  the  living,  let  them 
earnestly  recommend  to  God  their  parents,  friends,  ben¬ 
efactors,  &c.  their  superiors,  spiritual  and  temporal ; 
those  that  have  particularly  desired  their  prayers  ;  those 
that  are  in  agony,  or  other  great  necessities,  temptation, 
or  affliction  ;  those  to  whom  they  have  given  scandal  or 
ill  example  ;  their  enemies,  and  all  unbelievers  and  sin¬ 
ners,  that  God  may  convert  them  ;  in  fine,  all  true 
servants  of  God,  and  all  such,  for  whom  God  would 
have  them  to  pray. 

13thly,  At  the  Consecration  and  Elevation,  let  them 
again  offer  themselves  to  God  with  and  through  Christ, 
and  with  all  the  reverence  of  their  souls  adore  their 
Lord  there  really  present  under  the  sacramental  veils. 

]4thly.  At  the  Memento  for  the  dead,  let  them  repre¬ 
sent  to  the  eternal  Father  this  victim  which  takes  away 
the  sins  of  the  world,  in  behalf  of  all  the  faithful  de¬ 
parted  in  the  communion  of  the  Church,  and  particularly 
of  their  relations,  friends,  &c.  and  those  who  stand 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  113 

most  in  need  of  prayers,  or  for  whom  God  is  best 
pleased  that  they  should  pray. 

15thly,  At  the  Pater  JYoster ,  let  them  join  in  that 
heavenly  prayer  ;  begging  in  the  first  petition  (Hallowed 
be  thy  name)  the  honour  and  glory  of  God’s  name  ; 
in  the  second  petition,  the  propagation  of  his  kingdom 
here  upon  earth,  and  that  they  may  have  a  share  in 
his  kingdom  in  Heaven ;  in  the  third  petition,  the 
perfect  accomplishment  of  his  will  by  all,  and  in  all : 
in  the  fourth,  the  participation  of  the  bread  of  life  ; 
in  the  fifth,  the  forgiveness  of  their  sins  ;  in  the  sixth, 
the  grace  of  God  against  temptations ;  and  in  the 
seventh,  a  deliverance  from  all  evils. 

IGthly,  At  the  breaking  of  the  host,  let  them  remem¬ 
ber  Christ’s  body  broken  for  them  upon  the  cross,  and 
let  them  pray  for  that  peace  which  the  priest  wishes 
them,  with  God,  with  their  neighbours,  and  with  them¬ 
selves. 

17thly,  At  Agnus  Dei,  fyc.  let  them,  in  the  spirit  of 
humility  and  contrition,  beg  mercy  and  pardon  for 
their  sins. 

ISthly,  During  the  following  prayers,  and  whilst  the 
priest  is  receiving,  let  them  make  a  spiritual  communion. 
1.  By  a  lively  faith,  of  the  real  presence  of  the  Lamb 
of  God  slain  for  our  sins,  and  of  the  abundance  of 
grace  which  he  brings  to  those  that  receive  him 
worthily.  2.  By  an  ardent  desire  of  partaking  of  this 
life-giving  food.  3.  By  humbly  acknowledging  at  the 
Domine,  non  sum  dignus,  and  heartily  bewailing  their 
unworthiness  and  sins,  which  hinder  them  from  daring 
to  approach  to  this  heavenly  table.  4.  By  fervent 
prayer,  begging  that  Christ  would  communicate  to 
them  some  share  in  those  graces  which  he  brings  with 
him  to  the  worthy  receiver,  and  that  he  would  come  at 
least  spiritually  to  their  souls,  and  take  possession  of 
them,  and  unite  them  to  himself  by  an  indissoluble 
band  of  love. 

19thly,  After  the  communion,  let  them  return  thanks 
to  God  for  the  passion  and  death  of  his  Son,  and  for 
having  been  permitted  to  assist  at  these  divine 
mysteries,  let  them  receive  with  humility  the  bene 

10* 


114  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

diction  given  by  the  priest  in  the  name  of  the  blessed 
Trinity;  let  them  beg  pardon  for  their  negligences  and 
distractions  ;  and  so  ottering  themselves  and  all  their 
Undertakings  to  God,  depart  in  peace. 

Q.  What  advice  would  you  give  to  those  who  through 
indisposition,  or  other  unavoidable  impediments,  are 
not  able  to  assist  at  Mass  upon  a  Sunday  or  Holy-day  ? 

A.  I  would  advise  them  to  endeavour  to  hear  Mass 
at  least  in  spirit,  according  to  the  method  prescribed 
by  Mr.  Gotner,  for  the  absent,  in  the  little  book  of 
instructions  and  devotions  for  hearing  Mass. 

Q.  What  if  a  person,  through  the  absolute  necessity 
of  his  unhappy  circumstances,  should  be  tied  to  a 
place  where  he  can  never  hear  Mass,  do  you  think  he 
might  not  then  be  allowed  to  join  in  prayer  with  those 
of  another  communion,  by  way  of  supplying  this  defect? 

A.  No,  certainly.  It  is  a  misfortune,  and  a  great 
misfortune,  to  be  kept  like  David,  w  hen  he  was  per¬ 
secuted  by  Saul,  at  a  distance  from  the  temple  of  God, 
and  his  sacred  mysteries  ;  but  it  would  be  a  crime 
to  join  one’s  self  upon  that  account  with  an  heretical  or 
schismatical  congregation,  wdiose  worship  God  rejects 
as  sacrilegious  and  impious.  In  such  a  case  therefore 
a  Christian  must  serve  his  God  alone  to  the  best  of  his 
power,  by  offering  to  him  the  homage  of  prayer,  ado¬ 
ration,  contrition,  &,c.  And  must  frequently  hear  Mass 
in  spirit,  by  joining  himself  with  all  the  faithful  through¬ 
out  the  earth,  wherever  they  are  offering  to  God  that 
divine  sacrifice ;  ever  sighing  after  these  heavenly 
mysteries,  and  praying  for  his  delivery  from  that 
Babylon,  which  keeps  him  at  a  distance  from  the  tem¬ 
ple  of  God. 


CHAPTER  VIII. 

Of  the  saying  Mass  in  Latin. 

Q.  Is  it  not  a  great  prejudice  to  the  faithful,  that 
the  Mass  is  said  in  Latin,  which  is  a  language  that  the 
generality  of  them  do  not  understand  ? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  115 

A.  It  is  no  prejudice  to  them  at  all,  provided  they 
be  well  instructed  in  the  nature  of  this  sacrifice,  and 
taught  (as  we  have  explained  above)  how  to  accompany 
the  priest  with  prayers  and  devotions  adapted  to  every 
part  of  the  Mass ;  such  as  they  commonly  have  of 
their  manuals  or  other  prayer-books.  Hence  it  is 
visible  to  any  unprejudiced  eye,  that  there  is  far  more 
devotion  amongst  Catholics  at  Mass,  than  there  is  at 
Protestants’  common-prayer. 

Q,.  But  is  not  the  Mass  also  a  common  prayer,  that 
ought  to  be  said  alike  by  all  the  faithful  ? 

A.  It  is  a  common  sacrifice  that  is  offered  for  all, 
and  in  some  manner  by  all;  but  as  for  the  particular 
form  of  prayers  used  by  the  priest  in  the  Mass,  there  is 
no  obligation  for  the  faithful  to  recite  the  same ;  all 
that  God  or  his  Church  expect  from  them  is  to  assist  at 
that  sacrifice  with  attention  and  devotion ;  and  this 
they  fully  comply  with,  when  they  endeavour  to  follow 
the  directions  given  above,  and  use  such  prayers  as  are 
best  adapted  to  each  part  of  the  Mass  ;  though  they  be 
not  the  selfsame  as  the  priest  uses. 

Q.  Can  you  explain  to  me  by  some  example  how  a 
person  may  devoutly  and  profitably  assist  at  this  sac¬ 
rifice,  though  he  be  ignorant  of  the  prayers  which  the 
priest  is  saying  ? 

A.  Yes.  What  do  you  think  if  you  or  any  good 
Christian  had  been  present  upon  Mount  Calvary,  when 
Christ  was  offering  himself  upon  the  cross  a  sacrifice  for 
the  sins  of  the  whole  world  ;  would  not  the  very  sight 
of  what  was  doing  (provided  that  you  had  the  same  faith 
in  Christ  as  you  have)  have  sufficed  to  excite  in  your 
soul  most  lively  acts  of  love  of  God,  thanksgiving  for 
so  great  a  mercy,  detestation  of  your  sins,  &c.  though 
you  could  neither  hear  any  word  from  the  mouth  of 
Christ  your  high-priest,  nor  know  in  particular  what 
passed  in  his  soul  ?  Just  so  in  the  Mass,  which  is  the 
same  sacrifice  as  that  which  Christ  offered  upon  the  cross, 
because  both  the  priest  and  the  victim  are  the  same ; 
it  is  abundantly  sufficient  for  the  people’s  devotion,  to 
be  well  instructed  in  what  is  then  doing,  and  to  excite 
m  their  souls  suitable  acts  of  adoration,  thanksgiving, 


TIG  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

repentance,  foe.  though  they  understand  not  the  par¬ 
ticular  prayers  used  by  the  priest  at  that  time. 

I  must  add,  that  for  the  devoutly  and  profitably  con¬ 
curring  in  sacrifice  offered  to  God,  it  is  not  even  ne¬ 
cessary  that  the  people  should  hear  or  recite  the  same 
prayers  with  the  priest,  but  that  the  very  seeing  of 
him  is  more  than  God  was  pleased  to  require  in  his 
law.  Hence  we  find,  St.  Luke  i.  10,  that  the  whole 
multitude  of  the  peopje  were  praying  without,  when 
Zacharias  went  into  the  temple  to  burn  incense.  And 
Levit.  xvi.  17,  it  was  expressly  ordered,  that  there 
should  be  no  man  in  the  tabernacle  or  temple,  when 
the  high-priest  went  with  the  blood  of  the  victims  into 
the  sanctuary  to  make  atonement. 

Q,.  But  does  not  St.  Paul,  1  Cor.  xiv.  condemn  the 
use  of  the  unknown  tongues  in  the  liturgy  of  the 
Church  ? 

A.  He  has  not  one  word  in  that  whole  chapter  of  the 
liturgy  of  the  Church  ;  but  only  reprehends  the  abuse 
of  the  gift  of  tongues,  which  some  amongst  the  Co- 
rinthians  were  guilty  of,  who  out  of  ostentation  affected 
to  make  exhortations  or  extemporary  prayers  in  their 
assemblies,  in  languages  utterly  unknown,  which  for 
want  of  an  interpreter  could  be  of  no  edification  to  the 
rest  of  the  faithful.  But  this  is  far  from  being  the 
practice  of  the  Catholic  Church,  where  all  the  exhorta¬ 
tions,  sermons,  and  such  like  instructions,  are  made  in 
the  vulgar  language ;  where  no  new  unknown  extem¬ 
porary  prayers  are  recited  but  the  ancient  public 
liturgy  and  office  of  the  Church,  which,  by  long  use 
are  well  known,  at  least  as  to  the  substance,  by  all  the 
faithful ;  where,  in  fine,  there  is  no  want  of  interpreters, 
since  the  people  have  the  Church  offices  interpreted 
into  their  ordinary  prayer-books ;  and  the  pastors  are 
commanded  to  explain  to  them  the  mysteries  contained 
in  the  Mass.  Council  of  Trent,  Sess.  22.  chap.  8. 

Q,.  But  why  does  the  Church  celebrate  the  Mass  in 
Latin,  rather  than  in  vulgar  language  ? 

A.  1st,  Because  it  is  her  ancient  language,  used  in 
all  her  sacred  offices  even  from  the  Apostles’  days 
throughout  all  the  western  parts  of  the  world :  and 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  117 

therefore  the  Church,  which  hates  novelty,  desires  to 
ceJebrate  her  liturgy  in  the  same  language  as  the  saints 
have  done  for  so  many  ages.  2dly,  For  a  greater 
uniformity  in  the  public  worship  ;  that  so  a  Christian, 
in  whatsoever  country  he  chances  to  be,  may  still  find 
the  liturgy  performed  in  the  same  manner,  and  in  the 
same  language  to  which  he  is  accustomed  at  home  : 
and  the  Latin  is  certainly  of  all  languages  the  most 
proper  for  this,  as  being  the  most  universally  studied 
and  known.  3dly,  To  avoid  the  changes  to  which  all 
vulgar  languages,  as  we  find  by  experience,  are  daily 
exposed.  For  the  Church  is  unwilling  to  be  chopping 
and  changing  her  liturgy  at  every  turn  of  language. 

Q.  Have  any  other  Christians,  besides  Roman 
Catholics,  ever  celebrated  their  liturgy  in  a  language 
which  the  greater  part  of  the  people  did  not  under 
stand  ? 

A.  Yes  :  it  is  the  practice  of  the  Greeks,  as  we  learn 
from  Alex.  Ross,  in  his  View  of  the  Religions  of 
Europe,  p.  481  ;  and  Mr.  Breerwood  in  his  Inquiries, 
chap.  2.  p.  12.  It  is  the  practice  of  all  other  sects  of 
Christians  in  the  east  and  south,  viz.  of  the  Armenians, 
of  the  Syrians,  of  the  Nestorians,  of  the  Cophts  or 
Egyptians,  of  the  Abassians  or  Ethiopians,  who  all  use 
in  their  liturgies  their  ancient  languages,  which  have 
long  since  ceased  to  be  understood  by  the  people  :  as 
we  learn  from  Monsieur  Renaudot  in  his  Dissertation 
upon  the  Oriental' Liturgies ;  chap.  6.  And  as  for 
Protestants,  we  learn  from  Dr.  Heylin’s  History  of  the 
Reformation,  p.  128,  &c.  that  in  Queen  Elizabeth’s 
time,  “  The  Irish  parliament  passed  an  act  for  the  uni 
formity  of  common  prayer ;  with  permission  of  saying 
the  same  in  Latin,  where  the  minister  had  not  the 
knowledge  of  the  English  tongue.  But  for  translating 
it  into  Irish  there  was  no  care  taken.  The  people  are 
required  by  that  statute,  under  several  penalties,  to 
frequent  their  Churches,  and  to  be  present  at  the  read¬ 
ing  the  English  liturgy,  which  they  understood  no  more 

than  they  do  the  Mass.  By  which  means - we  have 

furnished  the  Papists  with  an  excellent  argument 
against  ourselves,  for  having  the  divine  service  cele- 


113  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


brated  in  such  a  language  as  the  people  do  not  under¬ 
stand.”  Thus  Dr.  Heylin. 


CHAPTER  IX. 

Of  the  Sacrament  of  Penance  :  Of  Confession ,  and  the 
Preparation  for  it :  Of  Absolution ,  fyc. 

Q,.  What  do  you  mean  by  a  sacrament  of  penance? 
A.  An  institution  of  Christ,  by  which  our  sins  are 
forgiven  ;  which  we  fall  into  after  baptism. 

Q,.  In  what  does  this  institution  consist  ? 

A.  On  the  part  of  the  penitent  it  consists  in  these 
three  things,  viz.  contrition,  confession,  and  satisfac¬ 
tion:  and  on  the  part  of  the  minister,  in  the  absolution 
pronounced  by  the  authority  of  Jesus  Christ  So  that 
penance  is  a  sacrament  by  which  the  faithful  that  have 
fallen  into  sins,  confessing  the  same  with  a  true  re¬ 
pentance,  and  a  sincere  purpose  of  making  satisfaction 
to  God,  are  absolved  from  their  sins  by  the  ministers 

of  God. 

Q,.  How  do  you  prove  that  the.  ministers  of  God  have 
any  such  power  as  to  absolve  sinners  from  their  sins  ? 

A.  I  prove  it  from  St.  John  xx.  22,  23,  where  Christ 
said  to  his  ministers,  ‘Receive  ye  the  Holy  Ghost; 
whose  soever  sins  ye  forgive,  they  are  forgiven  unto 
them,  and  whose  soever  sins  ye  retain,  they  are  retained.’ 
And  St.  Matt  xviii.  18.  ‘Verily  1  say  unto  you,  what¬ 
soever  ye  shall  bind  on  earth  shall  be  bound  in  heaven, 
and  whatsoever  ye  shall  loose  on  earth  shall  be  loosed 

in  heaven.’  ..  , 

Q.  But  was  this  power  given  to  any  besides  the 

Apostles  ? 

A.  It  was  certainly  given  to  them  and  to  their  suc¬ 
cessors  till  the  end  of  the  world  ;  no  less  than  the 
commission  of  preaching,  baptizing,  &c.  which,  though 
addressed  to  the  Apostles,  was  certainly  designed  to 
continue  with  their  successors,  the  pastors  of  the  Church 
for  ever,  according  to  that  of  Christ,  Matt,  xxviii.  20. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  119 

‘  Lo  1  am  with  you  always  even  till  the  end  of  the 
world.’  And  so  the  Protestant  Church  understands 
these  texts,  in  the  order  for  the  visitation  of  the  sick, 
m  the  common  prayer  book,  where  she  prescribes  a 
form  of  absolution  the  same  in  substance  as  that  used 
in  the  Catholic  Church,  viz. 

‘  0u 5  Lord  Jesus  Christ,  who  hath  left  power  to  his 
Church  to  absolve  all  sinners  who  truly  repent  and 
believe  in  him,  of  his  great  mercy  forgive  thee  thine 
offences  :  and  by  his  authority  committed  to  me,  I  ab¬ 
solve  thee  from  all  thy  sins,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.  Amen.’ 

Q.  Is  it  then  your  doctrine  that  anv  man  can  for¬ 
give  sins  ? 

A.  We  do  not  believe  that  any  man  can  forgive 
sms  by  his  own  power,  as  no  man  by  his  own  power 
can  raise  the  dead  to  life :  because  both  the  one 
and  the  other  equally  belong  to  the  power  of  God. 
But  as  God  has  sometimes  made  men  his  instruments 
m  raising  the  dead  to  life  ;  so  we  believe  that  he  has 
been  pleased  to  appoint  that  his  ministers  should  in 
virtue  of  his  commission,  as  his  instruments,  and  by  his 
power  absolve  repenting  sinners:  and  as  this  is  evident 
from  the  texts  above  quoted,  it  must  be  false  zeal,  under 
pretext  of  maintaining  the  honour  of  God,  to  contradict 
this  commission  which  he  has  so  evidently  oiven  to  his 
Church.  D 

sinners  thus  be  encouraged  to  go 
on  m  their  evil  ways,  upon  the  confidence  of  beino- 
absolved  by  the  pastors  of  the  Church,  whenever  they 
please,  from  their  sins  ? 

A.  The  pastors  of  the  Church  have  no  power  to 
absolve  any  one  without  a  sincere  repentance,  and  a 
hrm  purpose  of  a  new  life  ;  and  therefore,  the  Catholic 
doctrine  of  absolution  can  be  no  encouragement  to  anv 
man  to  go  on  in  his  sins.  y 

Q.  What  then  is  required  on  the  part  of  the  sinner 
m  order  to  obtain  forgiveness  of  his  sins  in  the  sacra¬ 
ment  of  penance  ?  . 

A.  Three  things,  viz.  contrition,  confession,  and 
satisfaction.  By  contrition  we  mean,  4  a  hearty  sorrow 


120  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

for  having  offended  so  good  a  God,  with  a  firm  purpose 
of  amendment.’  By  confession  we  mean,  ‘a  full  and 
sincere  accusation  made  to  God’s  minister,  of  all  mor¬ 
tal  sins,  which  after  a  diligent  examination  of  con¬ 
science,  a  person  can  call  to  his  remembrance.’  By 
satisfaction,  we  mean,  4  a  faithful  performance  of  the 
penance  enjoined  by  the  priest.’ 

Q.  What  preparation  then  do  you  recommend  before 
confession,  in  order  to  discharge  one’s  self  well  of  this 
important  duty  ? 

A.  A  person  that  is  preparing  himself  for  confession 
has  four  things  to  do  before  he  goes  to  confession.  1st, 
He  must  pray  earnestly  to  God  for  his  divine  grace, 
that  he  may  be  enabled  to  make  a  true  and  good  con¬ 
fession.  2dly,  He  must  carefully  examine  his  own 
conscience,  in  order  to  find  out  what  sins  he  has  com¬ 
mitted,  and  how  often.  3dly,  He  must  take  due  time 
and  pains  to  beg  God’s  pardon,  and  to  procure  a  hearty 
sorrow  for  his  sins.  4thly,  He  must  make  firm  reso¬ 
lutions  with  God’s  grace  to  avoid  the  like  sins  for  the 
future,  and  to  fly  the  immediate  occasions  of  them. 

Q.  Why  must  he  begin  his  preparation  by  praying 
earnestly  to  God  for  his  divine  grace  ? 

A.  Because  a  good  confession  is  a  work  of  the  ut¬ 
most  importance,  and  withal  a  difficult  task,  by  reason 
of  the  pride  of  our  hearts,  and  that  fear  and  shame 
which  is  natural  to  us,  and  which  the  Devil,  who  is  a 
mortal  enemy  to  confession,  seeks  to  improve  with  all 
his  power.  And  therefore  a  Christian,  that  desires  to 
make  a  good  confession,  ought  in  the  first  place  to 
address  himself  to  God  by  fervent  prayer  for  his  divine 
assistance.  And  the  more  he  finds  the  enemy  busy  to 
instil  into  him  an  unhappy  fear  or  shame,  the  more 
earnestly  must  he  implore  the  mercy  and  grace  of  God 
upon  this  occasion. 

Q,.  In  what  manner  must  a  person  examine  his  con¬ 
science  in  order  to  make  a  good  confession  ? 

A.  He  must  use  a  moral  diligence  to  find  out  the 
sins  he  has  committed  ;  which  requires  more  or  less 
time  and  care,  according  to  the  length  of  time  from 
his  last  confession,  and  the  greater  or  less  care  that  he 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  121 

usually  takes  to  the  state  of  his  conscience.  The  com¬ 
mon  method  of  examination,  is  to  consider  what  one 
has  done  against  any  of  the  commandments  of  God; 
what  neglects  there  may  have  been  of  Church  pre¬ 
cepts  ;  how  one  has  discharged  one’s  self  of  the  common 
duties  of  a  Christian,  and  of  the  particular  duties  of 
one’s  respective  station  of  life  ;  how  far  one  has  been 
guilty  of  any  one  of  the  seven  sins,  which  are  com¬ 
monly  called  capital,  because  they  are  the  springs  or 
fountains  from  whence  all  our  sins  flow,  &c.  AiTd  for 
the  helping  of  a  person’s  memory  in  this  regard,  the 
table  of  sins  which  is  found  in  the  manual,  or  other 
prayer-books,  may  be  of  no  small  service. 

Q.  Is  a  person  to  examine  himself  as  to  the  number 
of  times  that  he  has  been  guilty  of  this  or  that  sin  ? 

A.  Yes :  because  he  is  obliged  to  confess  as  near  as 
he  can,  the  number  of  his  sins.  But  in  sins  of  habit, 
which  have  been  of  long  standing  and  very  numerous, 
it  will  be  enough  to  examine  and  confess  the  length 
of  time  that  be  has  been  subject  to  such  a  sin,  and  how 
many  times  he  has  fallen  into  it,  in  a  day,  in  a  week,  or 
month,  one  time  with  another. 

Q,.  What  method  do  you  prescribe  to  a  person,  in 
order  to  procure  that  hearty  sorrow  for  sin,  which  is 

the  most  necessary  part  of  the  preparation  for  con¬ 
fession  ? 

A.  The  best  method  to  procure  it  is  to  beg  it  heartily 
of  God;  for  it  must  be  his  gift.  None  but  God  can 
give  that  change  of  heart,  which  is  so  essential  to  a 
good  confession,  and  he  has  been  pleased  to  promise, 
St.  Matt.  vii.  7,  ‘Ask  and  it  shall  be  given  you :  seek 
and  ye  shall  find :  knock  and  it  shall  be  opened  unto 
you.’  To  this  end  also,  pious  meditation  and  con¬ 
sideration,  and  devout  acts  of  contrition,  which  are 
found  in  books  of  devotion,  will  much  contribute,  if 
read  leisurely  and  attentively,  so  as  to  sink  into  the 
heart  But  because  many  persons  content  themselves 
in  running  over  in  haste  the  Prayers  before  Confession, 
which  they  meet  with  in  their  books,  with  little  or  no 
change  in  the  heart,  which  perhaps  is  grown  hard  by 


122  THE  CATHOL  C  CHRISTIAN  INSTRUCTED. 

sinful  habits,  it  is  to  be  feared  their  performances  are 
too  often  nothing  worth  in  the  sight  of  God. 

Q.  What  then  do  you  advise  in  the  case  of  habitual 
sinners,  in  order  to  procure  a  true  change  of  heart  ? 

A.  I  advise  them  to  a  spiritual  retreat  for  some  days, 
in  which  being  retired  as  much  as  possible  from  the 
noise  of  the  world,  they  may  think  on  the  great  truths 
of  religion,  of  the  end"  for  which  they  came  into  this 
world  ;  of  the  benefits  of  God,  of  the  enormity  of  sin, 
of  the  sudden  passing  away  of  all  that  this  world  ad¬ 
mires,  of  the  four  last  things,  of  the  passion  of  Christ, 
&c. ;  that  so  the  serious  considerations  of  these  great 
truths,  joined  to  retirement  and  prayer,  may  make  a 
due  impression  on  their  hearts,  and  effectually  convert 
them  to  God.  Those  whose  circumstances  "w  ill  not 
permit  them  to  make  a  regular  retreat,  may  at  least 
endeavour,  during  some  days,  to  think  as  often  a.nd  as 
seriously  as  they  can  upon  the  truths  above-mentioned ; 
and  by  frequently  and  fervently  calling  upon  the  Father 
of  mercies,  in  the  midst  of  all  their  employments,  may 
hope  to  procure  to  themselves  the  like  grace.  .  ? 

Q.  What  must  be  the  chief  motive  of  a  sinner  s 
sorrow  and  repentance,  in  order  to  qualify  him  for 
absolution  ? 

A.  Divines  are  not  perfectly  agreed  in  the  resolution 
of  this  query:  but  all  are  perfectly  agreed  in  advising 
every  one  to  aim  at  the  best  motive  he  can ;  and  that 
the  best  and  safest  way  is  to  renounce  and  detest  our 
sins  for  the  love  of  God  above  all  things. 

Q,.  What  do  you  mean  by  the  resolution  of  amend¬ 
ment,  which  you  suppose  to  be  a  necesary  ingredient 

in  the  preparation  for  confession  ? 

A  I  mean  a  full  determination  of  the  soul  to  fly  lor 
the  future  all  wilful  sin,  and  the  immediate  occasions 

of  it  ..  A 

Q,.  What  do  you  mean  by  the  immediate  occasions 

of  sin  ?  .. 

A.  All  such  company,  places,  employment,  diver¬ 
sions,  books,  &c.  which  are  apt  to  draw  a  person  to 
mortal  sin,  either  in  deed,  word,  or  in  thought. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  123 

Q.  And  is  a  person  indispensably  obliged  to  avoid 
all  such  immediate  occasions  of  sin  ? 

A.  He  is  obliged  to  avoid  them  to  the  very  utmost 
of  his  power,  according  to  that  gospel  rule  of  parting 
even  with  a  hand  or  an  eye,  that  is  an  occasion  of  of¬ 
fence  to  the  soul,  St.  Matt,  xviii.  8,  9. 

Q.  What  scripture  do  you  bring  to  recommend  the 
confession  of  our  sins  to  God’s  ministers  ? 

A.  1st,  The  precept  of  God  in  the  Old  Testament, 
Numb.  v.  6,  7.  4  When  a  man  or  woman  shall  commit 

any  sin  that  men  commit,  to  do  a  trespass  against  the 
Lord,  and  that  person  be  guilty,  then  they  shall  con¬ 
fess  their  sin  which  they  have  done,’  &c.’  2dly,  The 
example  of  the  people  that  hearkened  to  the  preaching 
of  St.  John  the  Baptist,  who  were  baptized  by  him, 
‘  confessing  their  sins,’  St.  Matt.  iii.  6.  3dly,  The  pre¬ 
scription  of  St.  James  v.  16.  4  Confess  your  sins  one 

to  another;’  that  is,  to  the  priests,  or  elders  of  the 
Church,  whom  the  Apostle  had  ordered  to  be  called 
for,  v.  14.  4thly.  The  practice  of  the  first  Christians, 
Acts  xix.  18.  ‘Many  that  believed  came,  and  con¬ 
fessed  and  declared  their  deeds.’ 

Q,.  How  do  you  prove  that  there  is  any  command 
of  Christ,  for  the  confession  of  our  sins  to  his  ministers  ? 

A.  I  prove  it  from  the  commission  which  Christ  has 
given  to  his  ministers,  St.  John  xx.  22,  23.  4  Receive 

ye  the  Holy  Ghost ;  whose  soever  sins  you  remit  they 
are  remitted  unto  them,  and  whose  soever  sins  you 
retain,  they  are  retained.’  And  St.  Matt,  xviii.  18. 

4  Verily  I  say  unto  you,  whatsoever  you  shall  bind  on 
earth,  shall  be  bound  in  heaven  :  and  whatsoever  you 
shall  loose  on  earth,  shall  be  loosed  in  heaven.’  For 
it  is  visible,  that  this  commission  of  binding-  or  loosing, 
forgiving  or  retaining  sins,  according  to  the  merits  of 
the  cause  and  the  disposition  of  the  penitent,  cannot 
be  rightly  executed  without  taking  cognizance  of  the 
state  of  the  soul  of  him  who  desires  to  be  absolved 
from  his  sins  by  virtue  of  this  commission ;  and  conse¬ 
quently  cannot  be  rightly  executed  without  confession. 
So  that  we  conclude  with  St.  Augustine,*  that  to  pre- 


*  Homil.  49.  Inter.  50. 


124  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

tend  it  is  enough  to  confess  to  God  alone,  is  making 
void  the  power  of  the  keys  given  to  the  Church,  St. 
Matt.  xvi.  19;  that  it  is  contradicting  the  gospel,  and 
making  void  the  commission  of  Christ. 

Q.  Are  Christians  then  obliged  to  confess  all  their 
sins  to  the  ministers  of  Christ  ? 

A.  They  are  obliged  to  confess  all  such  sins  as  are 
mortal,  or  of  which  they  have  reason  to  doubt,  lest  they 
may  be  mortal ;  but  they  are  not  obliged  to  confess 
venial  sins,  because  as  these  do  not  exclude  eternally 
from  the  kingdom  of  heaven,  so  there  is  not  a  strict 
obligation  of  having  recourse  for  the  remission  of  them 
to  the  keys  of  the  Church. 

Q.  But  by  what  rule  shall  a  person  be  able  to  make 
a  judgment  whether  his  sins  be  mortal  or  venial? 

A.  All  those  sins  are  to  be  esteemed  mortal  which 
the  word  of  God  represents  to  us  as  hateful  to  God, 
against  which  he  pronounces  a  wo,  or  of  which  it  de¬ 
clares,  that  such  as  do  those  things  shall  not  enter  into 
the  kingdom  of  heaven:  of  these  we  have  many  in¬ 
stances,  Rom.  i.  29,  30,  31.  1  Cor.  vi.  9,  10.  Galat. 
v.  19,  20,  21.  Ephes.  v.  5.  Apocalypse  xxi.  8. ;  and  in 
the  Old  Testament,  Isai.  v.  Ezek.  xviii.  &c.  But  though 
it  be  very  easy  to  know  that  some  sins  are  mortal,  and 
others  but  venial,  yet  to  pretend  to  be  able  always 
perfectly  to  distinguish  which  are  mortal  and  which  are 
not,  is  above  the  reach  of  the  most  able  divines  ;  and 
therefore  a  prudent  Christian  will  not  easily  pass  over 
sins  in  confession,  under  the  pretence  of  their  being 
venial,  unless  he  be  certain  of  it.  And  this  caution  is 
more  particularly  necessary  in  certain  cases,  where 
persons  being  ashamed  to  confess  their  sins,  are  willing 
to  persuade  themselves  they  are  but  venial ;  for  in  such 
cases  it  is  much  to  be  feared,  lest  their  self-love  should 
bias  their  judgment. 

Q,.  Is  it  a  great  crime  to  conceal  through  shame  or 
fear,  any  mortal  sin  in  confession  ? 

A.  Yes,  it  is  a  great  crime;  because  it  is  telling  a 
lie  to  the  Holy  Ghost;  for  which  kind  of  sin  Ananias 
and  Saphira  were  struck  dead,  by  a  just  judgment  of 
God,  Acts  v.  It  is  acting  deceitfully  with  God,  and 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  125 

that  m  a  matter  of  the  utmost  consequence.  It  is  a 
sacrilege,  because  it  is  an  abuse  of  the  sacrament  of 
penance,  and  is  generally  followed  by  another  greater 
sacrilege,  in  receiving  unworthily  the  body  and  blood 
of  Christ.  And  what  is  still  more  dreadful,  such  sin¬ 
ners  seldom  stop  at  the  first  bad  confession  and  com¬ 
munion,  but  usually  go  on  for  a  longtime  in  these  sins, 
and  very  often  die  in  them.  But  it  is  not  only  a  great 
crime  to  conceal  one’s  sins  in  confession,  it  is  a  great 
folly  and  madness  too ;  because,  such  offenders,  if  they 
have  not  renounced  their  faith,  know  very  well  that 
these  sins  must  be  confessed,  or  that  they  must  burn 
for  them  ;  and  they  cannot  be  ignorant,  that  these  bad 
confessions  do  but  increase  their  burden,  by  adding  to 
It  the  dreadful  guilt  of  repeated  sacrileges  which  they 
will  have  far  more  difficulty  of  confessing,  than  these 
very  sins  of  which  they  are  now  so  much  ashamed. 

Q,.  Have  you  any  instances  in  Church  History,  of 
remarkable  judgments  of  God,  upon  those  that  have 
presumed  to  approach  to  the  blessed  sacrament,  with¬ 
out  making  a  sincere  confession  of  their  sins  ? 

A.  Yes,  we  have  several  recorded  by  St.  Cyprian, 
(L.  de  Lapsis,)  and  other  grave  authors ;  but  the  most 
common,  and  indeed  the  most  dreadful  punishments  of 
these  sins,  is  a  blindness  and  hardness  of  heart,  which 
God  justly  permits  such  sinners  to  fall  into,  and  which 
is  the  broad  road  to  final  inpenitence. 

Q.  Have  you  any  thing  to  offer  by  way  of  encourage¬ 
ment  to  sinners  to  confess  their  sins  sincerely  ? 

A.  Yes,  1st,  The  great  benefit  that  their  souls  will 
reap  in  the  remission  of  their  sins,  promised  by  Christ, 
St  Matt,  xviii.  18.  and  St.  John  xx.  22,  23.  and  the 
other  advantages  which  an  humble  confession  of  sins 
brings  along  with  it ;  such  as  a  present  comfort  and 
ease  of  conscience,  a  remedy  against  future  sins,  direc¬ 
tions  and  prescriptions  from  the  minister  of  God,  for 
the  curing  the  spiritual  maladies  of  the  soul,  &c.  2dly, 
That  by  this  short  passing  confusion,  which  will  last 
but  a  moment,  they  will  escape  the  dreadful  shame  of 
having  their  sins  written  on  their  foreheads  at  the  last 
day  to  their  eternal  confusion.  3dly,  That  the  greater 

11* 


126  THE  CATHOLIC  CHRI3TIAN  INSTRUCTED. 

their  sins  have  been,  the  greater  will  be  the  joy,  as  of 
the  whole  court  of  heaven,  so  of  their  confessor  here 
upon  earth,  to  see  their  sincere  conversion  to  God 
testified  by  the  humble  confession  of  their  shameful 
sins  :  Upon  which  account,  so  far  from  thinking  worse 
of  them,  he  will  conceive  far  greater  hopes  of  their 
future  progress,  and  a  more  tender  affection  for  them. 
4thly,  That  by  the  law  of  God  and  his  Church,  whatever 
is  declared  in  confession  can  never  be  discovered  di¬ 
rectly  or  indirectly  to  any  one,  upon  any  account  what¬ 
soever,  but  remains  an  eternal  secret  betwixt  God  and 
the  penitent  soul ;  of  which  the  confessor  cannot,  even 
to  save  his  own  life,  make  any  use  at  all  to  the  penitent’s 
discredit,  disadvantage  or  any  other  grievance  whatso¬ 
ever.  Vide  Dea'etum  lnnoceniii  XI.  die  18  JVovemb. 
Anno  1682. 

Q.  But  suppose  it  has  been  the  sinner’s  misfortune 
to  have  made  a  bad  confession,  or  perhaps  a  great 
many  bad  confessions,  what  must  he  do  to  repair  this 
fault,  and  to  reinstate  himself  in  God’s  grace  ? 

A.  He  must  apply  himself  to  God  by  hearty  prayers 
for  his  grace  and  mercy  ;  and  so  prepare  himself  to 
make  a  good  general  confession  of  all  his  sins,  at  least 
from  the  time  of  his  going  astray :  Because  all  the 
confessions  that  he  has  made  since  he  began  to  conceal 
his  sins  were  all  sacrilegious,  and  consequently  null 
and  invalid  ;  and  therefore  must  be  all  repeated  again. 

Q.  But  is  he  obliged  in  this  case  to  confess  again 
those  sins  which  he  has  confessed  before  ? 

A.  He  is,  because  the  concealing  of  any  one  mortal 
sin  in  confession  makes  the  whole  confession  nothing 
worth  ;  and  all  the  following  confessions,  until  this  fault 
is  repaired,  are  all  null ;  and  therefore  they  must  all  be 
made  again.  But  if  it  be  to  the  same  confessor  who 
has  a  confused  remembrance  of  the  sins  before  con¬ 
fessed,  it  may  suffice  for  the  penitent  to  accuse  himself 
in  general  terms  of  all  that  has  been  confessed  before  ; 
and  then  to  specify  in  particular  the  sins  that  have 
been  omitted,  together  with  the  number  of  the  bad 
confessions  and  communions  that  have  been  made  by 
him. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  127 

Q.  Are  there  any  other  cases  in  which  the  confession 
is  nothing  worth,  and  consequently  must  be  made  again, 
besides  this  case  of  concealing  mortal  sin  ? 

A.  Yes,  if  the  penitent  has  taken  no  care  to  examine 
his  conscience,  or  to  procure  the  necessary  sorrow  for 
his  sins,  or  a  true  purpose  of  amendment,  his  confession 
is  good  for  nothing,  and  must  be  repeated ;  and  also, 
if  the  priest  to  whom  he  has  made  this  confession  has 
not  had  the  necessary  faculties  and  approbation. 

Q,.  What  if  the  penitent,  through  forgetfulness,  pass 
over  some  mortal  sin  in  confession  ? 

A.  This  omission,  provided  there  was  no  considerable 
negligence  which  gave  occasion  to  it,  does  not  make 
the  confession  invalid.  But  then  the  sin  that  has  been 
thus  omitted  must  be  confessed  afterwards,  when  the 
penitent  remembers  it:  and  if  he  remembers  it  before 
communion,  it  ought  to  be  confessed  before  he  goes  to 
communion ;  if  he  remembers  it  not  till  after  commu¬ 
nion,  he  must  confess  it  in  the  next  confession. 

Q.  Is  a  person  obliged  to  confess  the  circumstances 
of  his  sins  ? 

A.  He  is  obliged  to  confess  such  circumstances  as 
alter  the  kind  or  nature  of  the  sin ;  and  also,  such  as 
notably  aggravate  the  guilt ;  but  in  modest  and  decent 
terms,  particularly  in  confessing  the  circumstances  of 
sms  against  chastity. 

Q,.  Would  it  be  a  crime  to  neglect  the  penance  or 
satisfaction  enjoined  by  the  priest? 

A.  Yes,  it  would;  the  more  because  we  ought  to 
regard  the  penance  enjoined  as  an  exchange  which 
Hod  makes  of  the  eternal  punishments,  which  we  have 
deserved  by  sin,  into  these  small  penitential  works. 

Q,.  Has  the  Church  of  God  always  enjoined  penances 
to  sinners  ? 

A.  Yes,  she  has,  and  in  the  primitive  times  much 
more  severe  than  now-a-days,  when  three,  seven,  or 
ten  years  of  penance  used  to  be  imposed  for  sins  of 
impurity,  perjury,  &c. 

Q,.  Does  the  Church  at  present  approve  of  giving 
ordinarily  very  slight  penances  for  very  great  sins  ? 

A.  So  far  from  it,  that  the  Council  of  Trent,  Sess 


128  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

14,  chap.  8,  gives  us  to  understand,  that  a  confessor,  by 
such  excessive  indulgence,  is  in  danger  of  drawing 
upon  his  own  head  the  guilt  of  his  penitent’s  sins,  and 
declares  that  a  priest  ought  to  enjoin  a  suitable  penance 
according  to  the  quality  of  the  crime  and  the  penitent’s 
ability. 

Q.  Ought  the  penitent  to  content  himself  with  per¬ 
forming  the  penance  enjoined,  so  as  to  take  no  farther 
thought  about  making  satisfaction  to  God  for  his  sins  ? 

A.  No,  by  no  means  ;  for  it  is  to  be  feared,  that  the 
penance  enjoined  is  seldom  sufficient  to  take  off  all  the 
punishment  due  to  God’s  justice  upon  account  of  her 
sins  :  and  it  is  certain,  that  the  more  a  penitent  is 
touched  with  a  hearty  sorrow  for  his  offences  against 
God,  the  more  he  will  be  desirous  of  making  satisfac¬ 
tion,  and  revenging  upon  himself  by  penitential  se¬ 
verities  the  injury  done  to  God  by  his  sins.  Hence  the 
life  of  a  good  Christian  ought  to  be  a  perpetual  penance. 

Q,.  What  then  do  you  recommend  to  a  penitent,  be¬ 
sides  the  performance  of  his  penance,  in  order  to  cancel 
the  punishment  due  to  his  sins,  and  to  make  satisfaction 
to  the  divine  Justice? 

A.  I  recommend  to  him,  1st,  Ever  to  maintain  in 
himself  a  penitential  spirit,  and  in  that  spirit  to  perform 
all  his  prayers  ;  daily  offering  up  to  God  the  sacrifice 
of  a  contrite  and  humble  heart.  2dly,  I  recommend  to 
him  almsdeeds,  both  corporal  and  spiritual,  according 
to  his  ability.  3dly,  Fasting,  and  other  mortifications ; 
especially  the  retrenching  all  superfluities  in  eating, 
drinking,  and  sleeping;  all  unnecessary  diversions,  and 
much  more  all  such  as  are  dangerous  ;  all  idle  curiosity, 
vanity,  &c.  4thly,  I  recommend  to  him  to  have  re¬ 
course  to  indulgences,  and  to  perform  with  religious 
exactitude  the  conditions  thereunto  required.  5thly, 
Jn  fine,  I  recommend  to  him  to  take  from  the  hands  of 
God,  in  part  of  penance  for  his  sins,  all  sicknesses, 
pains,  labors,  and  all  other  crosses  whatsoever,  and 
daily  to  offer  them  up  to  God  to  be  united  to  and  sancti¬ 
fied  by  the  sufferings  and  deatli  of  Jesus  Christ 

Q.  What  is  the  form  and  manner  of  confession  ? 

A.  The  penitent,  having  duly  prepared  himself  by 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  129 


prayer,  by  a  serious  examination  of  his  conscience,  and 
a  hearty  contrition  for  his  sins,  kneels  down  at  the  con¬ 
fession  chair  on  one  side  of  the  priest,  and  making  the 
sign  of  the  cross  upon  himself,  asks  the  priest’s  blessing, 
saying,  4  Pray,  Father,  give  me  your  blessing.’  Then 
the  priest  blesses  him  in  the  following  words :  4  The 
Lord  be  in  thy  heart,  and  in  thy  lips,  that  thou  mayest 
truly  and  humbly  confess  all  thy  sins,  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
Amen.’  After  which  the  penitent  says  the  Confiteor, 
in  Latin,  or  in  English,  as  far  as  Med  Culpa ;  fyc.  and 
then  accuses  himself  of  all  his  sins,  as  to  the  kind,  num¬ 
ber,  and  aggravating  circumstances ;  and  concludes 
with  this  or  the  like  form :  4  Of  these,  and  all  other 
sins  of  my  whole  life,  I  humbly  accuse  myself ;  I  am 
heartily  sorry  for  them,  I  beg  pardon  of  God,  and  pen¬ 
ance  and  absolution  of  you  my  ghostly  father.’  And 
so  he  finishes  the  Confiteor,  4  Therefore,  I  beseech 
thee,’  &c.  And  then  attends  to  the  instructions  given 
by  the  priest,  and  humbly  accepts  the  penance  en¬ 
joined. 

Q.  What  is  the  form  of  absolution  ? 

A.  1st,  The  priest  says,  4  May  the  Almighty  God 
have  mercy  on  thee,  and  forgive  thee  thy  sins,  and 
bring  thee  to  life  everlasting,  Amen.’ 

Then  stretching  forth  his  right  hand  towards  the 

o  o 

penitent,  he  says,  4  May  the  Almighty  and  merciful 
Lord  give  thee  pardon,  absolution,  and  remission  of  thy 
sins,  Amen.’ 

4  Our  Lord  Jesus  Christ  absolve  thee,  and  I,  by  his 
authority,  absolve  thee,  in  the  first  place,  from  every 
bond  of  excommunication  or  interdict,  as  far  as  I  have 
power  and  thou  standest  in  need :  in  the  next  place, 
1  absolve  thee  from  all  thy  sins,  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
Amen.’ 

4  May  the  passion  of  our  Lord  Jesus  Christ,  the  merits 
of  the  blessed  Virgin  Mary,  and  of  all  the  saints,  and 
whatsoever  good  thou  shalt  do,  or  whatsoever  evil  thou 
shalt  suffer,  be  to  thee  unto  the  remission  of  thy  sins,  the 


130  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

increase  of  grace,  and  the  recompense  of  everlasting 
life,  Amen. 

Q.  In  what  case  is  a  confessor  to  defer  or  deny  ab¬ 
solution  ? 

A.  The  rule  of  the  Church  is  to  defer  absolution, 
excepting  the  case  of  necessity,  to  those  of  whose  dis¬ 
position  the  confessor  has  just  cause  to  doubt,  and  to 
deny  absolution  to  those  who  are  certainly  indisposed 
for  it ;  which  is  the  case  of  all  such  as  refuse  to  forgive 
their  enemies,  or  to  restore  ill-gotten  goods,  or  to  for¬ 
sake  the  habits  or  immediate  occasions  of  sin,  or,  in  a 
word,  to  comply  with  any  part  of  their  duty,  to  which 
they  are  obliged  under  mortal  sin.  Rit.  Rom.  de  Sacra¬ 
mento  Pceniteniice. 

Q.  How  do  you  prove,  from  all  that  has  been  said, 
that  penance,  i.  e.  the  confession  and  absolution  of  sin¬ 
ners,  is  properly  a  sacrament  ? 

A.  Because  it  is  an  outward  sign  of  inward  grace, 
ordained  by  Jesus  Christ ;  which  is  the  very  notion  and 
definition  of  a  sacrament :  the  outward  sign  is  found  in 
the  sinner’s  confession,  and  the  form  of  absolution  pro¬ 
nounced  by  the  priest ;  the  inward  grace  is  the  remis¬ 
sion  of  sins  promised  by  Jesus  Christ,  St  John  xx.  22, 
23,  and  the  ordinance  of  Christ  is  gathered  from  the 
same  place,  and  from  St  Matt,  xviii.  18. 


CHAPTER  X. 

Of  Indulgences  and  Jubilees. 

Q.  What  do  you  mean  by  indulgences? 

A.  There  is  not  any  part  of  the  doctrine  of  the 
Catholic  Church  that  is  more  grossly  misrepresented 
by  our  adversaries  than  this  of  indulgences  ;  for  the 
generality  of  Protestants  imagine  that  an  indulgence 
is  a  leave  to  commit  sin,  or,  at  least,  that  it  is  a  pardon 
for  sins  to  come  ;  whereas,  indeed,  it  is  no  such  thing. 
There  is  no  such  power  in  heaven  or  earth  that  can 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  131 

give  leave  to  commit  sin ;  and  consequently  there  is 
no  giving  pardon  beforehand  for  sins  to  come.  All 
this  is  far  from  the  belief  and  practice  of  the  Catholic 
Church.  By  an  indulgence,  therefore,  we  mean  no 
more  than  a  releasing  to  true  penitents  the  debt  of  tem¬ 
poral  punishment,  which  remained  due  to  their  sins, 
after  the  sins  themselves,  as  to  the  guilt  and  eternal 
punishment,  had  been  already  remitted  by  the  sacra¬ 
ment  of  penance,  or  by  perfect  contrition. 

Q.  Be  pleased  to  explain  this  a  little  farther. 

A.  That  you  may  understand  this  the  better,  take 
notice,  that  in  sin  there  are  two  things ;  there  is  the 
guilt  of  the  sin,  and  there  is  the  debt  of  the  punishment 
due  to  God  upon  account  of  the  sin.  Now  upon  the 
sinner’s  repentance  and  confession,  the  sin  is  remitted 
as  to  the  guilt,  and  likewise  as  to  the  eternal  punish¬ 
ment  in  hell,  due  to  every  mortal  sin ;  but  the  repentance 
and  conversion  is  seldom  so  perfect  as  to  release  the 
sinner  from  all  debt  of  temporal  punishment  due  to 
God’s  justice,  which  the  penitent  must  either  discharge 
by  the  way  of  satisfaction  and  penance  ;  or,  if  he  be 
deficient  therein,  he  must  expect  to  suffer  hereafter,  in 
proportion  to  this  debt  which  he  owes  to  the  divine 
Majesty.  Now  an  indulgence,  when  duly  obtained,  is 
a  release  from  this  debt  of  temporal  punishment. 

Q,.  How  do  you  prove,  that  after  the  guilt  of  sin  and 
the  eternal  punishment  has  been  remitted,  there  re¬ 
mains  oftentimes  a  debt  of  temporal  punishment  due  to 
the  divine  Justice  ? 

A.  I  prove  it,  1st,  from  scripture ;  where,  to  omit 
other  instances,  we  find  in  the  case  of  king  David,  2 
Sam.  xii.  that  although  upon  his  repentance  the  prophet 
Nathan  assured  him,v.  13,  that  the  Lord  hath  put  away 
his  sin,  yet  he  denounced  unto  him  many  temporal  pun¬ 
ishments,  which  should  be  inflicted  by  reason  of  this 
sin:  which  accordingly  after  ensued.  See  v.  10,  11, 
12,  15.  2dly,  I  prove  it  from  the  perpetual  practice  of 
the  Church  of  God,  of  enjoining  penances  to  the  re¬ 
penting  sinners,  in  order  to  cancel  this  punishment  due 
to  their  sins. 

Q,.  How  do  you  prove  that  the  Church  has  received 


132  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

a  power  from  Christ  of  discharging  a  penitent  sinner 
from  this  debt  of  temporal  punishment,  which  remains 
due  upon  account  of  his  sins  ? 

A.  I  prove  it  by  that  promise  of  our  Lord,  made  to 
St.  Peter,  St.  Matt.  xvi.  19.  ‘ 1  will  give  unto  thee  the 

keys  of  the  kingdom  of  heaven :  and  whatsoever  thou 
shalt  bind  on  earth  shall  be  bound  in  heaven:  and 
whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in 
heaven.’  Which  promise,  made  without  any  exception, 
reservation,  or  limitation,  must  needs  imply  a  power  of 
loosing  or  releasing  all  such  bonds  as  might  otherwise 
hinder  or  retard  a  Christian  soul  from  entering  heaven. 

Q.  Did  the  primitive  Church  ever  practise  any  thing 
of  this  nature  ? 

A.  Yes,  very  frequently,  in  discharging  penitents, 
when  there  appeared  just  cause  for  it,  from  a  great 
part  of  the  penance  due  to  their  sins,  as  may  be  seen 
in  Tertullian,  St.  Cyprian,  and  other  ancient  mon¬ 
uments  :  And  of  this  nature  was  what  St  Paul  himself 
practised  in  forgiving,  as  he  says,  2  Cor.  ii.  10,  in  the 
person  of  Christ,  that  is,  by  the  power  and  authority 
received  from  him,  the  incestuous  Corinthian,  without 
waiting  his  going  through  a  longer  course  of  penance. 

Q.  But  were  these  primitive  indulgences  understood 
to  release  the  punishment  due  to  sin  in  the  sight  of 
God,  or  only  that  which  was  enjoined  in  the  Church  in 
her  penitential  canons  P 

A.  Both  one  and  the  other,  as  often  as  they  were 
granted  upon  a  just  cause:  according  to  what  our 
Lord  had  promised,  St.  Matt,  xviii.  18.  ‘Verily  I  say 
unto  you,  whatsoever  you  shall  bind  on  earth  shall  be 
bound  in  heaven,  and  whatsoever  you  shall  loose  on 
earth  shall  be  loosed  in  heaven.’ 

Q,.  What  conditions  are  necessary  for  the  validity  of 
an  indulgence  ? 

A.  1st,  On  the  part  of  him  that  grants  the  indulgence, 
besides  sufficient  authority,  it  is  necessary  that  there 
be  a  just  cause  or  motive  for  the  grant;  for,  according 
to  the  common  doctrine  of  the  best  divines,  indulgences, 
granted  without  cause,  will  not  be  ratified  by  Almighty 
God.  2dly,  On  the  part  of  him  that  is  to  obtain  the 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  133 

indulgence,  it  is  requisite  that  he  duly  perform  the 
conditions  prescribed,  such  as  going  to  confession  and 
communion,  fasting,  alms,  prayers,  &c.  and  that  he  be 
in  the  state  of  grace  ;  for  it  is  in  vain  to  expect  the 
remission  of  the  punishment  due  to  sin,  whilst  a  person 
continues  in  the  guilt  of  mortal  sin. 

Q,.  Does  the  indulgence  so  far  remit  all  temporal 
punishment  as  to  free  a  penitent  from  all  obligation  of 
doing  penance  for  his  sins  ? 

A.  No ;  for  the  obligation  of  doing  penance  for  sin 
and  leading  a  penitential  life,  is  an  indispensable  duty. 
Hence  the  Church  usually  enjoins  penitential  works, 
in  order  for  the  obtaining  of  indulgences.  And  the 
opinion  of  the  learned  Cardinal  Cajeran,  and  others, 
is  highly  probable  that  one  condition  for  attaining  to 
the  benefit  of  an  indulgence,  in  the  release  of  the 
punishment  of  the  next  life,  is  a  disposition  to  do 
penance  in  this  life ;  for  the  treasure  of  the  Church, 
out  of  which  indulgences  are  granted,  is  intended  by 
our  great  master  for  the  relief  of  the  indigent;  yet  not 
so  as  to  encourage  the  lazy,  who  refuse  to  labour  at 
all  for  themselves. 

Q.  Are  you  then  of  opinion,  that  a  Christian  receives 
no  farther  benefit  by  an  indulgence,  than  he  would  do 
by  the  penitential  works  which  he  performs  for  the 
obtaining  of  that  indulgence  P 

o  o 

A.  I  am  far  from  being  of  that  opinion  :  for,  according 
to  that  way  of  thinking,  no  benefit  would  be  reaped 
from  the  indulgence,  but  only  from  the  works,  performed 
for  the  obtaining  of  it:  whereas,  the  Church  of  God 
has  declared,  in  the  Council  of  Trent,  that 4  Indulgences 
are  very  wholesome  to  Christian  people.’  Sess.  25. 
But  what  many  divines  maintain  is  that,  regularly 
speaking,  there  is  required,  though  not  an  equality,  yet 
some  proportion  at  least  between  the  works  to  be  done 
for  the  obtaining  of  an  indulgence,  and  the  indulgence 
itself:  and  this  I  believe  to  be  true.  See  Soto  in 
4tum.  Dist..  21.  Q,.  2,  Art.  2.  and  Sylvius  in  Sup.  Q.  25, 
Art.  2.  Q,usesito  2.  Conclus.  5. 

Q.  What  is  meant  by  the  treasure  of  the  Church, 
©ut  of  which  indulgences  are  said  to  be  granted  ? 

12 


134  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

A.  The  treasure  of  the  Church,  according  to  divines, 
are  the  merits  and  satisfaction  of  Christ  and  his  saints, 
out  of  which  the  Church,  when  she  grants  an  indulgence 
to  her  children,  offers  to  God  an  equivalent  for  the 
punishment  which  was  due  to  the  divine  Justice.  For 
the  merits  and  satisfaction  of  Christ  are  of  infinite 
value,  and  never  to  be  exhausted,  and  the  source  of  all 
our  good ;  and  the  merits  and  satisfactions  of  the  saints, 
as  they  have  their  value  from  Christ,  and  through  him 
are  accepted  by  the  Father,  so  by  the  communion, 
which  all  the  members  of  Christ’s  mystical  body  have 
one  with  another,  are  applicable  to  the  faithful  upon 
earth. 

Q.  What  is  meant  by  a  plenary  indulgence  ? 

A.  That  w'hich,  when  duly  obtained,  releases  the 
whole  punishment  that  remained  due  upon  account  of 
past  sins. 

Q,.  What  is  meant  by  an  indulgence  of  seven  years, 
or  of  forty  days  ? 

A.  By  an  indulgence  of  so  many  years  or  days  is 
meant  the  remission  of  the  penance  of  so  many  years 
or  days,  and  consequently  of  the  punishment  corre¬ 
sponding  to  the  sins,  which,  by  the  canons  of  the  Church, 
would  have  required  so  many  years  or  days  of  penance, 
Bellarmin,  1.  1.  de  Indulg.  c.  9.  And  thus,  if  it  be  true, 
that  there  ever  were  any  grants  of  indulgence  of  a 
thousand  years  or  more,  they  are  to  be  understood 
with  relation  to  the  punishment  corresponding  to  the 
sins,  which  according  to  the  penitential  canons  would 
have  required  a  thousand  or  more  years  of  penance. 
For  since,  by  these  canons,  seven  or  ten  years  of 
penance  were  usually  assigned  for  one  mortal  sin  of 
lust,  perjury,  &c.  it  follows,  that  habitual  sinners,  ac¬ 
cording  to  the  rigour  of  the  canons,  must  have  been 
liable  to  great  numbers  of  years  of  penance,  and  per¬ 
haps  some  thousands  of  years.  And  though  they  could 
not  be  expected  to  live  so  long  as  to  fulfil  this  penance ; 
yet,  as  by  their  sins,  they  had  incurred  a  debt  of  pun 
ishment  proportionable  to  so  long  a  time  of  penance, 
these  indulgences,  of  so  many  years,  if  ever  granted, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  135 

(which  some  call  in  question)  were  designed  to  release 
them  from  the  debt. 

Q.  What  is  the  meaning  of  indulgences  for  the  dead  ? 

A.  They  are  not  granted  by  way  of  absolution, 
since  the  pastors  of  the  Church  have  not  that  jurisdic¬ 
tion  over  the  dead  :  but  they  are  only  available  to  the 
faithful  departed,  by  way  of  suffrage,  or  spiritual 
vsuccour  applied  to  their  souls  out  of  the  treasure  of 
the  Church. 

Q.  What  is  the  meaning  of  a  jubilee  ? 

A.  A  jubilee  is  so  called  from  the  resemblance  it 
bears  with  the  jubilee-year  in  the  old  law,*Levit.  xxv. 
and  xxvii.  (which  was  a  year  of  remission,  in  which 
bondsmen  were  restored  to  liberty,  and  every  one 
returned  to  his  possessions)  is  a  plenary  indulgence 
granted  every  twenty-fifth  year,  as  also  upon  other 
extraordinary  occasions,  to  such  as  being  truly  penitent, 
shall  worthily  receive  the  blessed  sacrament,  and  per¬ 
form  the  other  conditions  of  fasting,  alms  and  prayer* 
usually  prescribed  at  such  times. 

Q,.  What  then  is  the  difference  betwixt  a  jubilee 
and  any  other  plenary  indulgence  ? 

A.  A  jubilee  is  more  solemn,  and  accompanied 
with  certain  privileges,  not  usually  granted  upon  other 
occasions,  with  regard  to  the  being  absolved  by  any 
approved  confessor  from  all  excommunications  and 
other  reserved  cases,  and  having  vows  exchanged  into 
the  performance  of  other  works  of  piety.  To  which 
we  may  add,  that  as  a  jubilee  is  extended  to  the  whole 
Church,  which  at  that  time  joins  as  it  were  in  a  body 
in  offering  a  holy  violence  to  heaven  by  prayers  and 
penitential  works ;  and  as  the  cause  for  granting  an 
indulgence  at  such  times  is  usually  more  evident,  and 
more  or  greater  works  of  piety  are  prescribed  for  tho 
obtaining  it,  the  indulgence  of  consequence  is  likely  to 
be  much  more  certain  and  secure. 

Q.  What  are  the  fruits  which  usually  are  seen 
amongst  Catholics  at  the  time  of  a  jubilee  ? 

A.  As  at  that  time  the  Church  most  pressingly  in¬ 
vites  all  sinners  to  return  to  God  with  their  whole 
hearts,  and  encourages  them  by  setting  open  her 


136  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

spiritual  treasure  in  their  favour,  so  the  most  usual 
effects  of  a  jubilee  are  the  conversions  of  great  numbers 
of  sinners,  and  the  multiplying  of  all  sorts  of  good 
works  amongst  the  faithful.  So  far  it  is  from  being 

o  o 

true,  that  indulgences  are  an  encouragement  to  sin, 
or  an  occasion  of  a  neglect  of  good  works,  as  our 
adversaries  unjustly  object. 


CHAPTER  XI. 

Of  the  Sacrament  of  Extreme  Unction . 

Q.  What  do  you  mean  by  extreme  unction  ? 

A.  I  mean  the  anointing  of  the  sick,  prescribed  St. 
James  v.  14,  15.  ‘  Is  any  one  sick  among  you,  let  him 

call  for  the  priests  of  the  Church,  and  let  them  pray 
over  him,  anointing  him  with  oil  in  the  name  of  the 
Lord :  and  the  prayer  of  faith  shall  save  the  sick  man, 
and  the  Lord  shall  ease  him ;  and  if  he  be  in  sins,  they 
shall  be  forgiven  him.’ 

Q.  Plow  do  you  prove  that  this  anointing  of  the  sick 
is  a  sacrament  ? 

A.  Because  it  is  the  outward  sign  of  an  inward 
grace,  or  a  divine  ordinance,  to  which  is  annexed  a 
promise  of  grace  in  God’s  holy  word.  The  anointing, 
together  with  the  prayers  that  accompany  it,  are  the 
outward  sign ;  the  ordinance  of  God  is  found  in  the 
words  of  St.  James  above  quoted :  the  inward  grace  is 
promised  in  the  same  place,  ‘  The  prayer  of  faith  shall 
save  the  sick  man — and  if  lie  be  in  sins,  they  shall  be 
forgiven  him.’ 

Q.  How  do  you  prove  that  this  ordinance  was  de¬ 
signed  for  all  ages,  and  not  only  for  the  time  of  the 
apostles  ? 

A.  Because  the  words  of  the  scripture  in  which  this 
ordinance  is  contained  are  no  way  limited  to  the 
Apostles’  time,  no  more  than  the  words  of  the  ordinance 
of  baptism,  St.  Matt,  xxviii.  and  because  the  Church  ot 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  137 

i 

God,  the  best  interpreter  of  his  words  and  ordinances, 
has  practised  it  in  all  ages. 

Q.  To  what  kind  of  people  is  the  sacrament  of  ex¬ 
treme  unction  to  be  administered  ? 

A.  To  those  who,  after  having  come  to  the  use  of 
reason,  are  in  danger  of  death  by  sickness ;  but  not  to 
children  under  the  age  of  reason,  nor  persons  sentenced 
to  death,  &c. 

Q.  Can  the  same  person  receive  the  sacrament  of 

extreme  unction  more  than  once  ? 

A.  Yes,  but  not  in  the  same  illness,  except  it  should 
be  of  long  continuance,  and  that  the  state  of  the  sick  man 
should  be  changed  so  as  to  recover  out  of  the  danger, 
and  then  fall  into  the  like  case  again. 

Q.  What  are  the  effects  and  fruits  of  the  sacrament 

of  extreme  unction  ? 

A.  1st,  It  remits  sins,  at  least  such  as  are  venial,  for 
mortal  or  deadly  sins  must  be  remitted,  before  receiving 
extreme  unction,  by  the  sacrament  of  penance  and 
confession.  2dly,  It  heals  the  soul  of  her  infirm¬ 
ity  and  weakness,  and  a  certain  propension  to  sin 
contracted  by  former  sins,  which  are  apt  to  remain  in 
the  soul,  as  the  unhappy  relics  of  sin;  and  it  helps  to 
remove'something  of  the  debt  of  punishment  due  to  past 
sins.  3dly,  It  imparts  strength  to  the  soul,  to  bear  more 
easily  the  illness  of  the  body,  and  arms  her  against  the 
attempts  of  her  spiritual  enemies.  4thly,  If  it  be  expedi¬ 
ent  for  the  good  of  the  soul,  it  often  restores  the  health 
of the  body. 

Q.  What  kind  of  oil  is  that  which  is  made  use  of  m 
the  sacrament  of  extreme  unction  ? 

A.  The  oil  of  olives,  solemnly  blessed  by  the  bishop 
every  year  on  Maunday-Thursday. 

Q,'  What  is  the  form  and  manner  of  administering 

this  sacrament  ? 

A.  1st,  The  priest,  having  instructed  and  disposed 
the  sick  person  to  this  sacrament,  recites,  if  the  time 
permits,  certain  prayers  prescribed  in  the  Ritual,  to  beg 
God’s  blessing  upon  the  sick,  and  that  his  holy  angels 
may  defend  them,  that  dwell  in  that  habitation,  from 
all  evil.  2dly,  Is  said  the  Confiteor,  or  general  form 


138  TH*  CATHOLIC  CHRISTIAN  INSTRUCTED. 

of  confession  and  absolution  ;  and  the  priest  exhorts  all 
present  to  join  in  prayer  for  the  person  that  is  sick ; 
and  if  opportunity  permit,  according  to  the  quality  or 
number  of  persons  there  present,  to  recite  the  seven 
penitential  Psalms  with  the  Litanies,  or  other  prayers 
upon  this  occasion.  3dly,  Tiie  priest,  making  three 
times  the  sign  of  the  cross  upon  the  sick  person,  at 
the  name  of  the  blessed  Trinity,  says,  ‘  In  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
may  all  power  of  the  devil  be  extinguished  in  thee,  by 
the  laying  on  of  our  hands,  and  the  invocation  of  all 
the  holy  angels,  archangels,  patriarchs,  prophets,  Apos¬ 
tles,  martyrs,  confessors,  virgins,  and  all  the  saints. 
Amen.  ’  4thly,  Dipping  his  thumb  in  the  holy  oil,  he 
anoints  the  sick  person  in  the  form  of  the  cross,  upon 
the  eyes,  ears,  nose,  mouth,  hands  and  feet;  at  each 
anointing  making  use  of  this  form  of  prayer:  ‘  Through 
this  holy  unction,  and  his  own  most  tender  mercy,  may 
the  Lord  pardon  thee  whatever  sins  thou  hast  committed 
by  thy  sight.  Amen.’  And  so  of  the  hearing,  and  the 
rest,  adapting  the  form  to  the  several  senses.  5thly, 
After  this  the  priest  goes  on  ;  ‘  Lord  have  mercy  on  us 
Christ  have  mercy  on  us.  Lord  have  mercy  on  us 
Our  Father,  &c.  And  lead  us  not  into  temptation. 
R.  But  deliver  us  from  evil.  V.  Save  thy  servant 
R.  Trusting  in  thee,  O  my  God.  V.  Send  him  O 
Lord,  help  from  thy  sanctuary.  R.  And  do  thou  de¬ 
fend  him  from  Sion.  Y.  Be  to  him,  O  Lord,  a  tower 
of  strength.  R.  From  the  face  of  the  enemy.  V. 
Let  not  the  enemy  have  any  power  over  him.  R.  Nor 
the  Son  of  iniquity  be  able  to  hurt  him.  V.  Lord, 
hear  my  prayer.  R.  And  let  my  cry  come  unto  thee. 
V.  The  Lord  be  with  you.  R.  And  with  thy  spirit’ 

Let  us  pray. 

O  Lord  God,  who  hast  said  by  thy  Apostle  James. 
Is  any  one  sick  among  you  ?  Let  him  call  for 
the  priests  of  the  Church,  and  let  them  pray  over  him, 
anointing  him  with  oil  in  the  name  of  the  Lord;  and 
the  prayer  of  faith  shall  save  the  sick,  and  the  Lord 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  139 

shall  ease  him ;  and  if  he  be  in  sins  they  shal^be  re¬ 
mitted  to  him  ;  heal,  we  beseech  thee,  O  our  Redeemer, 
by  the  grace  of  the  Holy  Ghost,  the  maladies  of  this 
sick  man,  cure  his  wounds,  and  forgive  him  his  sins, 
and  expel  from  him  all  .pains  of  mind  and  body,  and 
mercifully  restore  unto  him  perfect  health,  both  as  to 
the  interior  and  exterior,  that  being  recovered  by  thy 
mercy,  he  may  return  to  his  former  duties.  Who 
with  the  Father  and  the  Holy  Ghost,  livest  and  reignest 
one  God,  forever  and  ever.  Amen. 

Let  us  pray. 

Look  down,  we  beseech  thee,  O  Lord,  on  thy  servant 
N.  fainting  under  the  infirmity  of  his  body,  and  re 
fresh  a  soul  which  thou  hast  created :  that  he,  being  im¬ 
proved  by  thy  chastisements  may  be  saved  by  thy  medi 
cine.  Through  Christ  our  Lord.  Amen. 

Let  us  pray. 

O  Holy  Lord,  Almighty  Father,  everlasting  God, 
who,  by  imparting  the  grace  of  thy  benediction  to  sick 
bodies,  preservest,  according  to  the  multitude  of  thy 
mercies,  the  work  of  thy  hands ;  favourably  attend  to 
the  invocation  of  thy  name,  and  deliver  thy  servant 
from  his  illness,  and  restoring  him  to  health,  raise  him 
up  by  thy  right  hand,  and  strengthen  him  by  thy  virtue, 
defend  him  by  thy  power,  and  restore  him  with  all  de¬ 
sired  prosperity  to  thy  holy  Church.  Through  Christ 
our  Lord.  Amen. 

As  to  what  belongs  to  the  order  of  the  visitation  of 
the  sick,  and  the  prayers  and  devotions  proper  upon 
that  occasion,  as  also  the  manner  of  assisting  those  that 
are  dying,  consult  the  Roman  Ritual;  out  of  which  I 
shall  present  you  with  the  following  form  of  the  recom¬ 
mendation  of  a  departing  soul. 


140  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


CHAPTER  XII. 

The  Order  of  the  Recommendation  of  a  Soul  that  i3 

just  departing . 

Q,.  What  is  the  form  or  order  of  the  recommenda¬ 
tion  of  a  soul  to  God  in  its  last  passage  ? 

A.  1st,  There  is  a  short  Litany  recited,  adapted  to 
that  occasion  ;  then  the  following  prayers. 

Go  forth,  O  Christian  soul,  from  this  world,  in  the 
name  of  God  the  Father  Almighty,  who  created  thee ; 
in  the  name  of  Jesus  Christ  the  Son  of  the  living  God, 
who  suffered  for  thee ;  in  the  name  of  the  Holy  Ghost, 
who  sanctified  thee ;  in  the  name  of  the  angels  and  the 
archangels  ;  in  the  name  of  the  thrones  and  domina¬ 
tions  ;  in  the  name  of  the  principalities  and  powers  ; 
in  the  name  of  the  cherubims  and  seraphims ;  in  the 
name  of  the  patriarchs  and  prophets ;  in  the  name  of 
the  holy  apostles  and  evangelists  ;  in  the  name  of  the 
holy  martyrs  and  confessors ;  in  the  name  of  the  holy 
monks  and  hermits ;  in  the  name  of  the  holy  virgins, 
and  of  all  the  saints  of  God :  Let  thy  place  be  this 
day  in  peace,  and  thy  abode  in  the  holy  Sion. 
Through  Christ  our  Lord.  Amen. 

O  God  most  merciful,  O  God  most  clement,  O  God, 
who,  according  to  the  multitude  of  thy  tender  mercies, 
blottest  out  the  sins  of  the  penitent,  and  graciously 
remittest  the  guilt  of  their  past  offences ;  mercifully 
regard  this  thy  servant  N.  and  vouchsafe  to  hear  him, 
who  with  the  whole  confession  of  his  heart  begs  for 
the  remission  of  all  his  sins.  Renew,  O  most  merciful 
Father,  whatever  has  been  corrupted  in  him  through 
human  frailty,  or  violated  through  the  deceit  of  the 
enemy ;  and  associate  him  as  a  member  of  redemption 
to  the  unity  of  the  body  of  the  Church.  Have  com¬ 
passion,  O  Lord,  on  his  sighs  ;  have  compassion  on  his 
tears,  and  admit  him,  who  has  no  hope  but  in  thy  mercy, 
to  the  sacrament  of  thy  reconciliation.  Through 
Christ  our  Lord.  Amen. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED-  141 


I  recommend  thee,  dear  brother,  to  the  Almighty 
God,  and  commit  thee  to  his  care,  whose  creature  thou 
art;  that  when  thou  shalt  have  paid  the  debt  ot  all 
mankind  by  death,  thou  mayest  return  to  thy  Maker, 
who  formed  thee  of  the  slime  of  the  earth.  When  thy 
soul  therefore  shall  depart  from  thy  body,  let  the  re¬ 
splendent  multitude  of  the  angels  meet  thee  :  let  t  le 
triumphant  army  of  the  martyrs,  clad  in  their  white 
robes,  conduct  thee:  let  the  glorious  company  or 
illustrious  confessors  encompass  thee  :  let  the  choir  ot 
joyful  virgins  receive  thee  :  and  mayest  thou  meet  with 
a  blessed  repose  in  the  bosom  of  the  patriarchs :  Let 
Christ  Jesus  appear  to  thee  with  a  mild  and  cheerful 
countenance,  and  order  thee  a  place  amongst  those  that 
are  to  stand  before  him  for  ever :  mayest  thou  never 
know  the  horror  of  darkness,  the  gnashing  in  flames  or 
racking  torments.  May  the  most  wicked  enemy,  with 
all  his  evil  spirits,  be  forced  to  give  way  :  may  he  trem¬ 
ble  at  thy  approach  in  the  company  of  angels,  and  fly 
away  into  the  vast  chaos  of  eternal  night.  Let  God 
arise,  and  his  enemies  be  dispersed:  and  let  them  that 
hate  him  fly  before  his  face :  let  them,  like  smoke, 
come  to  nothing,  and  as  wax  that  melts  before  the  fire, 
so  let  sinners  perish  in  the  sight  of  God,  but  may  the 
iust  feast  and  rejoice  in  his  sight.  Let  then  all  the 
leo-ions  of  hell  be  confounded  and  put  to  shame,  and 
may  none  of  the  ministers  of  satan  dare  to  stop  thee  in 
thy  way.  May  Christ  deliver  thee  from  torments,  who 
was  crucified  for  thee.  May  Christ  deliver  thee  from 
eternal  death,  who  vouchsafed  to  die  for  thee.  May 
Christ  the  Son.  of  God  place  thee  in  the  delightful 
garden  of  his  Paradise,  and  may  he,  the  true  Shepherd, 
number  thee  amongst  his  sheep.  Maybe  absolve  thee 
from  all  thy  sins,  and  place  thee  at  his  right  hand  in 
the  lot  of  his  elect.  Mayest  thou  see  thy  Redeemer 
face  to  face,  and  standing  always  in  his  presence,  be¬ 
hold  with  joyful  eyes  the  most  clear  truth.  Mayest 
thou  be  placed  amongst  the  companies  of  the  blessed, 
and  enjoy  the  sweetness  of  the  contemplation  ot  thy 
God,  for  ever.  Amen. 


142  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Receive  thy  servant,  O  Lord,  into  the  place  of  salva* 
tion,  which  he  hopes  for  from  thy  mercy.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant  from  all  the 
perils  of  hell,  from  pains  and  all  tribulations.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Enoch  and  Elias  from  the  common  death 
of  the  world.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Noah  from  the  flood.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant  as  thou 
deliveredest  Abraham  from  Ur  of  the  Chaldeans.  R. 
Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Job  from  his  sufferings.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Isaac  from  being  sacrificed  by  the  hand 
of  his  father  Abraham.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredst  Lot  from  Sodom  and  the  flames  of  fire.  R. 
Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Moses  from  the  hands  of  Pharaoh  king  of 
Egypt.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Daniel  from  the  lions’  den.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  the  three  children  from  the  fiery  furnace, 
and  from  the  hands  of  a  wicked  king.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Susannah  from  her  false  accusers.  R. 
Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  David  from  the  hands  of  king  Saul  and 
from  the  hands  of  Goliah.  R.  Amen. 

Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou 
deliveredest  Peter  and  Paul  out  of  prison.  R.  Amen. 

And  as  thou  deliveredest  the  most  blessed  St. 
Thecla,  virgin  and  martyr,  from  three  most  dreadful 
torments,  so  vouchsafe  to  deliver  the  soul  of  this  thy 
servant,  and  make  it  rejoice  with  thee  in  the  joys  of 
heaven.  R.  Amen. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  143 

We  commend  to  thee,  O  Lord,  the  soul  of  thy  ser¬ 
vant  N.  And  we  beseech  thee,  O  Lord  Jesus  Christ, 
the  Saviour  of  the  world,  that  thou  wouldst  not  refuse 
to  admit  into  the  bosom  of  thy  patriarchs,  a  soul  for 
which,  in  thy  mercy,  thou  wast  pleased  to  come  down 
upon  earth.  Own  him  for  thy  creature,  not  made  by 
any  strange  gods,  but  by  thee  the  only  living  and  true 
God ;  for  there  is  no  other  God  but  thee,  and  none  that 
can  equal  thy  works.  Let  his  soul  rejoice  in  thy  pres¬ 
ence,  and  remember  not  his  former  iniquities  and 
excesses,  the  unhappy  effects  of  passion  or  evil  con¬ 
cupiscence,  for  although  he  has  sinned  he  has  not  re¬ 
nounced  the  Father,  or  the  Son,  or  the  Holy  Ghost ; 
but  believed,  and  had  a  zeal  for  God,  and  faithfully 
worshipped  him  who  made  all  things. 

Remember  not,  O  Lord,  we  beseech  thee,  the  sins 
of  his  youth,  and  his  ignorance  ;  but  according  to  thy 
great  mercy,  be  mindful  of  him  in  thy  heavenly  glory. 
May  the  heavens  be  opened  to  him,  and  may  the 
angels  rejoice  with  him.  Receive,  O  Lord,  thy  ser¬ 
vant  into  thy  kingdom.  Let  St.  Michael  the  archan¬ 
gel  of  God,  conduct  him,  who  is  chief  of  the  heavenly 
host.  Let  the  holv  angels  of  God  come  to  meet  him, 
and  carry  him  to  the  city  of  the  heavenly  Jerusalem. 
May  St.  Peter  the  Apostle  receive  him,  to  whom  God 
has  given  the  keys  of  the  kingdom  of  heaven.  May 
St.  Paul  the  Apostle  assist  him,  who  was  a  vessel  of 
election.  May  St.  John  the  chosen  Apostle  of  God 
intercede  for  him,  to  whom  were  revealed  the  secrets 
of  heaven.  May  all  the  holy  Apostles  pray  for  him, 
to  whom  our  Lord  gave  the  power  of  binding  and 
loosing.  May  all  the  saints  and  elect  of  God  intercede 
for  him,  who  in  this  world  had  suffered  torments  for 
the  name  of  Christ;  that  he,  being  delivered  from  the 
bonds  of  the  flesh,  may  deserve  to  be  admitted  into 
the  glory  of  the  kingdom  of  heaven :  through  the 
merits  of  our  Lord  Jesus  Christ,  who  with  the  Father 
and  the  Holy  Ghost  liveth  and  reigneth  for  ever  and 
ever.  Amen. 


144  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


After  which,  if  the  sick  person  still  continues  to 
labour  in  his  agony,  it  may  be  proper,  as  the  Ritual 
prescribes,  to  continue  reciting  other  Psalms  and 
prayers  adapted  to  those  circumstances. 

Q.  What  is  the  meaning  of  the  lighting  of  a  blessed 
candle,  and  keeping  it  burning  during  a  person’s 
agony  ? 

A.  This  light  represents  the  light  of  faith  in  which 
a  Christian  dies,  and  the  light  of  glory  which  he  looks 
for.  Besides,  these  candles  are  blessed  by  the  Church, 
with  a  solemn  prayer  to  God,  to  chase  away  the  devils 
from  those  places  where  they  shall  be  lighted. 

Q,.  What  is  the  form  of  blessing  candles? 

A.  The  Ritual  prescribes  the  following  prayer : 


V.  Our  help  is  in  the  name  of  the  Lord. 

R.  Who  made  heaven  and  earth. 

Let  us  pray. 

O  Lord  Jesus  Christ,  Son  of  the  living  God,  bless 
*£4  by  our  prayers  these  candles  ;  pour  forth  upon  them 
by  the  virtue  of  the  holy  cross  thy  heavenly  bene¬ 
diction,  who  hast  given  them  to  mankind  to  chase  away 
darkness  ;  and  may  they  receive  such  a  blessing,  by 
the  sign  of  the  holy  <4>  cross,  that  in  what  place  soever 
they  shall  be  lighted  or  set  up,  the  rulers  of  darkness, 
with  all  their  ministers,  may  depart,  and  trembling  fly 
away  from  those  dwellings  ;  nor  presume  any  more  to 
disturb  or  molest  those  that  serve  thee  the  Almighty 
God,  who  livest  and  reignest  for  ever  and  ever. 
Amen. 


Q,,  What  is  the  meaning  of  tolling  the  passing-bell 
when  a  person  is  expiring  ? 

A.  To  admonish  the  faithful  to  pray  for  him,  that 
God  may  grant  him  a  happy  passage. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  145 


CHAPTER  XIII. 

Of  the  Office  for  the  Burial  of  the  Dead . 

Q,.  What  is  the  manner  and  order  of  burying  the 
dead  in  the  Catholic  Church  ? 

A.  The  pastor  or  parish  priest,  accompanied  by  his 
clerics,  goes  to  the  house  of  the  deceased,  and  having 
sprinkled  the  body  or  coffin  with  the  Holy  water,  recites 
the  Anthem,  4  If  thou  observe  iniquities,  O  Lord,  O 
Lord  who  shall  sustain  it;’  with  the  1 29th  Psalm,  De 
profundis ,  4  From  the  depth,  I  have  cried,’  &c.  in  the 
end  of  which  he  says,  4  Eternal  rest  give  to  him,  O 
Lord.’  R. 4  And  let  perpetual  light  shine  upon  him.’ 
Then  he  repeats  the  Anthem,  4  If  thou  shalt  observe 
iniquities,’  &,c. 

After  this,  the  body  is  carried  to  the  Church,  the 
clergy  going  before,  two  and  two,  after  the  manner  of 
a  procession,  and  singing  the  50th  Psalm,  4  Miserere ,’ 
‘Have  mercy  on  me,  O  God,  according  to  thy  great 
mercy,’  &c.  and  the  people  following  the  corpse,  and 
praying  in  silence  for  the  deceased.  When  they  are 
come  to  the  Church,  the  corpse  is  set  down  in  the 
middle  of  the  Church,  with  the  feet  towards  the  altar 
(except  the  deceased  was  a  priest,  in  which  case  the 
head  is  to  be  towards  the  altar)  and  wax  tapers  are 
lighted  and  set  up  round  the  coffin.  Then,  if  time 
and  opportunity  permit,  is  recited  the  Dirge,  that  is, 
the  office  of  the  matins  and  lauds  for  the  dead,  followed 
by  a  solemn  Mass  for  the  soul  of  the  deceased,  accord¬ 
ing  to  the  most  ancient  custom  of  the  universal 
Church. 

The  Dirge  and  Mass  being  finished,  the  priest  stand¬ 
ing  at  the  head  of  the  deceased,  begins  the  office  of 
the  burial  as  follows : 

Enter  not  into  judgment  with  thy  servant,  O  Lord, 
for  no  one  shall  be  justified  in  thy  sight,  except  thou 
vouchsafe  to  grant  him  the  remission  of  all  his  sins. 
Let  not  therefore,  we  beseech  thee,  the  sentence  of  thy 

13 


146  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

judgment  fall  upon  him,  whom  the  true  supplication  of 
Christian  faith  recommendeth  to  thee :  but  by  the  as¬ 
sistance  of  thy  grace  let  him  escape  the  judgment  of 
thy  vengeance,  who,  whilst  he  was  living,  was  marked 
with  the  sign  of  the  holy  Trinity:  who  livest  and 
reignest  for  ever  and  ever.  Amen. 

Then  the  Choir  sings  the  following  Responsary. 

Deliver  me,  O  Lord,  from  eternal  death,  at  that 
dreadful  day,  when  the  heavens  and  earth  shall  be 
moved,  when  thou  shalt  come  to  judge  the  world  by 
fire.  V.  I  am  struck  with  trembling,  and  I  fear, 
against  the  day  of  account,  and  of  the  wrath  to  come  ; 
when  the  heavens  and  earth  shall  be  moved.  V 
That  day,  a  day  of  wrath,  of  calamity  and  misery,  a 
great  and  most  bitter  day,  when  thou  shalt  come  to 
judge  the  world  by  fire.  V.  Eternal  rest  give  to  him, 
O  Lord,  and  let  perpetual  light  shine  upon  him. 
Deliver  me,  O  Lord,  &c.  as  before ,  till  the  Verse ,  ‘  I 
am  struck,’  &c. 

Lord  have  mercy  on  us.  Christ  have  mercy  on  us. 
Lord  have  mercy  on  us.  Our  Father,  &c.  (Here  the 
priest  puts  incense  into  the  thurible,  and  then  going 
round  the  coffin,  sprinkles  with  Holy  water,  and  after¬ 
wards  incenses  the  body,  and  then  concludes  the 
Lord’s  Prayer.)  V.  Lead  us  not  into  temptation.  R. 
But  deliver  us  from  evil.  V.  From  the  gate  of  hell. 
R.  Deliver  his  soul,  O  Lord.  V.  Let  him  rest  in 
peace.  R.  Amen.  V.  O  Lord,  hear  my  prayer.  R. 
And  let  my  cry  come  to  thee.  V.  The  Lord  be  with 
you.  R.  And  with  thy  spirit 

Let  us  pray 

O  God,  to  whom  it  belongs  always  to  show  mercy, 
and  to  spare,  we  humbly  beseech  thee  for  the  soul  of 
thy  servant  N.  which  thou  hast  this  day  commanded  to 
depart  out  of  this  world,  that  thou  wouldst  not  deliver 
it  up  into  the  hands  of  the  enemy,  nor  put  it  out  of  thy 
memory  for  ever,  but  that  thou  wouldst  order  it  to  be 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  147 

received  by  the  holy  angels,  and  conducted  to  Para¬ 
dise,  its  true  country :  that  since  it  has  believed  and 
hoped  in  thee,  it  may  not  suffer  the  pains  of  hell,  but 
take  possession  of  everlasting  joys,  through  Christ  our 
Lord.  Amen. 

After  this,  whilst  the  body  is  carried  towards  the 
place  of  its  interment,  is  sung  or  said  the  following 
Anthem. 

May  the  angels  conduct  thee  into  Paradise,  may  the 
martyrs  receive  thee  at  thy  coming,  and  bring  thee  to 
the  holy  city  of  Jerusalem,  may  the  choir  of  angels 
receive  thee,  and  mayest  thou  have  eternal  rest  with 
Lazarus,  who  was  formerly  poor. 

When  they  are  come  to  the  grave,  if  it  has  not  been 
blessed  before,  the  priest  blesses  it  by  the  following 
prayer,  which  is  the  same  that  we  make  use  of  in  this 
kingdom,  in  blessing  the  mould  or  earth,  which  we  put 
in  the  coffin  with  the  corpse,  in  the  private  burial 
office. 

O  God,  by  whose  tender  mercy  the  souls  of  the 
faithful  find  rest,  vouchsafe  to  bless  this  tomb,  and 
depute  thy  holy  angel  to  guard  it,  and  absolve  from  all 
the  bonds  of  sin  the  souls  of  those  whose  bodies  are 
here  interred,  that  with  thy  saints  they  may  ever 
rejoice  without  end  in  thee.  Through  Christ  our  Lord. 
Amen. 

Then  the  priest  sprinkles  with  Holy  water,  and 
afterwards  incenses  both  the  corpse  of  the  deceased 
and  the  grave.  Then,  whilst  the  body  is  put  in  the 
earth,  is  sung  or  said  the  following  Anthem,  with  the 
Canticle  Benedidus ,  or  the  song  of  Zacharias,  St. 
Luke  i.  65,  &c. 

I  am  the  resurrection  and  the  life,  he  that  believeth 
in  me,  although  he  be  dead,  shall  live ;  and  every  one 
that  liveth,  and  believeth  in  me,  shall  not  die  for  ever. 
St,  John  xi.  25. 


148  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Or  else  (as  it  is  the  custom  in  many  places)  when  the 
body  is  put  in  the  earth,  the  priest,  with  the  assistants, 
recites  the  penitential  Psalm,  Miserere. 

Then  the  priest  says,  Lord  have  mercy  on  us.  Christ 
have  mercy  on  us.  Lord  have  mercy  on  us.  Our 
Father,  &c.  (Here  he  sprinkles  the  body  with  Holy 
water.)  V.  And  lead  us  not  into  temptation.  R.  But 
deliver  us  from  evil.  V.  From  the  gate  of  hell.  R. 
Deliver  his  soul,  O  Lord.  V.  Let  him  rest  in  peace. 
R.  Amen.  V.  O  Lord,  hear  my  prayer.  R.  And  let 
my  cry  come  unto  thee.  V.  The  Lord  be  with  you. 
R.  And  with  thy  spirit. 

Let  us  pray. 

Grant,  O  Lord,  this  mercy  to  thy  servant  deceased, 
that  he  (or  she)  may  not  receive  a  return  of  punishment 
for  his  (or  her)  deeds,  who  in  his  (or  her)  wishes  has 
held  fast  by  thy  will ;  that  as  here  true  faith  has  joined 
him  (or  her)  to  the  company  of  thy  faithful,  so  thy 
mercy  there  may  associate  him  (or  her)  to  the  choirs  of 
angels.  Through  Christ  our  Lord,  Amen. 

V.  Eternal  rest  give  to  him,  O  Lord.  R.  And  let 
perpetual  light  shine  upon  him.  V.  Let  him  rest  in 
peace.  R.  Amen.  May  his  soul,  and  the  souls  of  all 
the  faithful  departed,  through  the  mercy  of  God,  rest 
in  peace. 

Then  the  priest,  returning  from  the  grave,  recites 
the  Psalm,  1  De  profundis ,’  with  the  Anthem,  ‘If  thou 
shalt  observe  iniquities,  O  Lord,  O  Lord  who  shall 
sustain  it?’ 


CHAPTER  XIV. 

Of  Prayers  for  the  Dead ,  and  of  Purgatory . 

Q.  What  is  the  meaning  of  prayers  for  the  dead  ? 
A.  Praying  for  the  dead  is  a  practice  as  ancient  as 
Christianity,  received  by  tradition  from  the  Apostles, 
as  appears  by  the  most  certain  monuments  of  antiquity. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  149 

and  observed  by  the  Synagogue  or  Church  of  God  in 
the  Old  Testament,  as  appears  from  2  Machab.  xii. 
written  long  before  Christ’s  coming,  and  followed  by 
the  Jews  to  this  day.  A  practice  grounded  upon 
Christian  charity,  which  teaches  us  to  pray  for  all  that 
are  in  necessity,  and  to  implore  God’s  mercy  for  all 
that  are  capable  of  mercy  ;  which  we  have  reason  to 
be  convinced  is  the  c&se  of  y 
brethren,  and  therefore  we  pray  for  them. 

Q,.  How  do  you  prove  that  the  practice  of  praying 
for  the  dead  is  as  ancient  as  Christianity  ? 

A.  From  Tertullian,  in  his  book  of  the  Soldiers 
Crown,  chap.  3,  written  about  a  hundred  years  after 
the  death  of  the  Apostles ;  where  he  reckons  the  ob¬ 
ligations  for  the  dead  upon  their  anniversary  days 
amongst  the  immemorial  traditions  observed  by  all 
Christians  :  and  in  his  book  de  Monogami4,  chap.  10, 
where  he  affirms  it  to  be  the  duty  of  a  Christian  widow 
to  pray  for  the  soul  of  her  husband,  and  to  beg  a  re¬ 
freshment  for  him,  and  to  keep  his  anniversaries.  See 
St.  Cyprian,  epist.  06.  Arnobius,  1.  4.  Eusebius,  1.  4. 
de  Vita  Constantini,  c.  71.  St.  Cyril  of  Jerusalem, 
Catech.  Mystag.  5.  St.  Gregory  Nazianzen,  Orat.  10, 
&c.  Hence,  St.  John  Chrysostom,  Horn.  3,  upon  the 
epistle  to  the  Philippians,  tells  us,  that  it  was  ordained 
by  the  Apostles  that  the  dead  should  be  commemorated 
in  the  sacred  mysteries ;  and  St.  Augustine,  serm.  32, 
4  de  Verbis  Apost.  §  2,’  that  it  was  a  practice  received 
from  the  fathers,  and  observed  by  the  universal  Church. 
And  it  appears  from  St.  Epiphanius,  User.  /  5,  that 
Aerius  was  ranked  amonerst  the  heretics  by  the  Church 
in  the  fourth  century,  for  denying  that  the  prayers  of 

the  living  did  the  dead  any  good. 

Q,.  Is  it  any  argument,  in  favour  ol  prayers  for  the 
dead,  that  it  was  practised  by  Judas  Machabseus,  and 
by  the  Jews  before  the  coming  of  Christ? 

A.  Yes,  a  very  great  argument;  1st,  Because  this 
practice  is  expressly  approved  in  the  12th  chapter  of 
the  second  book  of  Machabees ;  which  books,  by  many 
councils  and  fathers,  are  ranked  amongst  the  divine 
scriptures.  2dly,  Because  the  Jews  in  those  days 

13  * 


150  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

were  undoubtedly  the  people  of  God.  3dly,  Because  as 
Dr.  Taylor  writes,  Lib.  of  Prophesying,  sect.  20,  numb. 
11,  p.  265.  “  We  find  by  the  history  of  the  Machabees 

that  the  Jews  did  pray  and  make  offerings  for  the  dead, 
which  also  appears  by  other  testimonies,  and  by  their 
form  of  prayers  still  extant,  (which  they  used  in  the 
captivity.)  Now  it  is  very  considerable,  that  since  our 
blessed  Saviour  did  reprove  all  the  evil  doctrines  and 
traditions  of  the  Scribes  and  Pharisees,  and  did  argue 
concerning  the  dead  and  the  resurrection  against  the 
Sadducees,  yet  he  spake  no  word  against  this  public 
practice,  but  left  it  as  he  found  it ;  which  he  who  came 
to  declare  to  us  all  the  will  of  his  Father  would  not 
have  done,  if  it  had  not  been  innocent,  pious,  and  full 
of  charity.” 

Q.  But  what  reason  is  there  to  believe  that  our 
prayers  can  be  of  any  service  to  the  dead  ? 

A.  The  same  reason  as  there  is  to  believe  that  our 
prayers  are  of  service  to  the  living ;  for  whether  we 
consult  the  scripture,  or  primitive  tradition,  with  rela¬ 
tion  to  the  promises  or  encouragements  given  in  favour 
of  our  prayers,  we  shall  nowhere  find  the  dead  excepted 
from  the  benefit  of  them  ;  and  the  perpetual  practice  of 
the  Church  of  God,  which  is  the  best  interpreter  of  the 
scripture,  has,  from  the  very  beginning,  ever  authorized 
prayers  for  the  dead,  as  believing  such  prayers  ben¬ 
eficial  to  them. 

Q.  But  are  not  they  that  have  past  this  mortal  life 
arrived  to  an  unchangeable  state  of  happiness  or 
misery,  so  that  they  either  wrant  not  our  prayers,  or 
cannot  be  bettered  by  them  ? 

A.  Some  there  are,  though  I  fear  but  few,  that  have 
before  their  death  so  fully  cleared  all  accounts  with 
the  Divine  Majesty,  and  washed  away  all  their  stains 
in  the  blood  of  the  Lamb,  as  to  go  straight  to  heaven 
after  death ;  and  such  as  those  stand  not  in  need  of 
our  prayers.  Others  there  are,  and  their  numbers  are 
very  great,  who  die  in  the  guilt  of  deadly  sin,  and  such 
as  these  go  straight  to  hell,  like  the  rich  glutton  in  the 
gospel,  St.  Luke  xvi.  and  therefore  cannot  be  bettered 
by  our  prayers.  But,  besides  these  two  kinds,  there 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  151 

are  many  Christians,  who,  when  they  die,  are  neither 
so  perfectly  pure  and  clean,  as  to  exempt  them  from 
the  least  spot  or  stain,  nor  yet  so  unhappy  as  to  die 
under  the  guilt  of  unrepented  deadly  sin.  Now  such 
as  these  the  Church  believes  to  be,  for  a  time,  in  a 
middle  state,  which  we  call  purgatory ;  and  these  are 
they  who  are  capable  of  receiving  benefit  by  our 
prayers.  For  though  we  pray  for  all  that  die  in  the 
communion  of  the  Church,  because  we  do  not  certainly 
know  the  particular  state  in  which  each  one  dies,  yet 
we  are  sensible  that  our  prayers  are  available  for  those 
only  that  are  in  this  middle  state. 

Q,.  But  what  grounds  have  you  to  believe  that 
there  is  any  such  place  as  a  purgatory,  or  middle  state 
of  souls  ? 

A.  We  have  the  strongest  grounds  imaginable  from 
all  kind  of  arguments,  from  scripture,  from  perpetual 
tradition,  from  the  authority  and  declaration  of  the 
Church  of  God,  and  from  reason. 

Q.  What  grounds  have  you  for  purgatory  from 
scripture  ? 

A.  1st,  Because  the  scripture  teaches  us  in  many 
places,  that  it  is  the  fixed  rule  of  God’s  justice,  4  to 
render  to  every  man  according  to  his  works.’  See 
Psalm  lxii.  12.  St.  Matt.  xvi.  27.  Rom.  ii.  6.  Rev.xxii. 
12,  &c.  So  that  according  to  the  works  which  each 
man  has  done  in  the  time  of  his  mortal  life,  and  ac¬ 
cording  to  the  state  in  which  he  is  found  at  the  moment 
of  his  departure  out  of  this  life,  he  shall  certainly  receive 
reward  or  punishment  from  God.  Hence  it  evidently 
follows,  that  as  by  this  rule  of  God’s  justice,  they  that 
die  in  great  and  deadly  sins,  not  cancelled  by  repent¬ 
ance,  will  be  eternally  punished  in  hell ;  so  by  the 
same  rule,  they  that  die  in  lesser  or  venial  sins  (which 
is  certainly  the  case  of  a  great  many)  will  be  punished 
somewhere  for  a  time,  till  God’s  justice  be  satisfied,  and 
this  is  what  we  call  purgatory. 

2dly,  Because  the  scripture  assures  us,  Rev.  xxi. 
27,  that 4  there  shall  in  no* wise  enter  into  the  heavenly 
Jerusalem  any  thing  that  defileth,  or  that  is  defiled.’ 
So  that  if  the  soul  is  found  to  have  the  least  spot  or 


152  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

stain,  at  the  time  of  her  departure  out  of  this  life,  she 
cannot  in  that  condition  go  straight  to  heaven.  Now, 
how  few  are  there  that  depart  this  life  perfectly  pure 
from  the  dregs  and  stains  to  which  we  are  ever  subject 
in  this  state  of  mortality  ?  and  yet  God  forbid  that 
every  little  spot  or  stain  should  condemn  the  soul  to 
the  everlasting  torments  of  hell.  Therefore,  there 
must  be  a  middle  place  for  such  souls  as  die  under  these 
lesser  stains. 

3dly,  Because  the  scripture  assures  us,  St.  Matt.  xii. 
36,  that  we  are  to  render  an  account  hereafter  to  the 
great  Judge,  even  ‘  for  every  word  ’  that  we  have 
spoken ;  and,  consequently,  every  idle  word,  not  can¬ 
celled  here  by  repentance,  is  liable  to  be  punished  by 
God’s  justice  hereafter.  Now  no  one  can  think  that 
God  will  condemn  a  soul  to  hell  for  every  idle  word  ; 
therefore  there  must  be  another  place  of  punishment 
for  those  that  die  guilty  of  these  little  transgressions. 

4thly,  Because  St.  Paul  informs  us,  1  Cor.  iii.  13, 
14,  15,  that  ‘  every  man’s  work  shall  be  made  manifest,’ 
by  a  fiery  trial ;  and  that  they  who  have  built  upon  the 
foundation,  which  is  Christ,  wood,  hay,  and  stubble, 
(that  is,  whose  works  have  been  very  imperfect  and 
defective,  though  not  to  the  degree  of  losing  Christ) 
‘shall  suffer  loss ;  but  themselves  shall  be  saved,  yet 
so  as  by  fire.’  Which  place  cannot  be  well  explained 
otherwise  than  by  the  fire  of  purgatory. 

5thly,  Because  our  Lord  tells  us,  St.  Matt.  xii.  *32, 
that  ‘  whosoever  speaketh  against  the  Holy  Ghost,  it 
shall  not  be  forgiven  him,  neither  in  this  world,  neither 
in  the  world  to  come.’  Where  our  Lord  (who  could 
not  speak  any  thing  absurd,  or  out  of  the  way)  would 
never  have  mentioned  ‘  forgiveness  in  the  world  to 
come,’  if  sins  not  forgiven  in  this  world  could  never  be 
forgiven  in  the  world  to  come.  Now  if  there  may  be 
forgiveness  of  any  sin  whatsoever  in  the  world  to  come, 
there  must  be  a  middle  place  or  purgatory ;  for  no  sin 
can  enter  heaven  to  be  forgiven  there,  and  in  hell  there 
is  no  forgiveness. 

Add  to  these  texts  of  scripture  the  prison  mentioned, 
St,  Matt.  v.  26,  out  of  which  a  man  ‘  shall  not  come  till 


THE  CATHOLIC  CHRISTIAN  INSTRUCTEP.  153 

he  has  paid  the  uttermost  farthing  ;  ’  and  ‘  the  spirits  in 
prison,’  to  which  our  Saviour  is  said  to  have  gone  to 
preach,  1  Pet.  iii.  18,  19,  20. 

Q,.  What  grounds  have  you  for  purgatory  from  per¬ 
petual  tradition  ? 

A.  Because,  as  we  have  seen  already,  the  Jewish 
Church,  long  before  our  Saviour’s  coming,  and  the 
Christian  Church,  from  the  very  beginning,  have  offered 
prayers  and  sacrifice  for  the  repose  and  relief  of  the 
faithful  departed,  as  appears  from  innumerable  testi¬ 
monies  of  the  fathers,  and  from  the  most  ancient  litur¬ 
gies  of  all  Christian  Churches  and  nations,  Romans, 
Greeks,  Syrian^,  Armenians,  Nestorians,  Egyptians, 
Ethiopians,  Indians,  Mosarabes,  &c.  Which  consent, 
so  ancient  and  so  universal,  of  all  ages,  and  of  all  na¬ 
tions,  before  protestantism,  is  a  most  convincing  argu¬ 
ment  that  this  practice  came  by  tradition  from  the 
Apostles  ;  and  consequently  that  the  belief  of  a  purga¬ 
tory  is  an  apostolic  tradition ;  for  what  sense  could 
there  be  in  praying  for  the  repose  and  relief  of  the 
souls  of  the  faithful  departed,  if  there  were  no  middle 
place,  but  all  went  straight  to  heaven  or  hell  ? 

Q.  What  grounds  have  you  for  the  belief  of  a  pur¬ 
gatory  from  the  authority  of  the  Church  P 

A.  Because  the  Church  of  Christ  has  declared  that 
there  is  a  purgatory,  as  well  by  condemning  of  old 
Aerius  for  a  heretic,  for  denying  that  the  prayers  of  the 
living  did  the  dead  any  service,  as  also  by  the  express 
definitions  of  her  general  Councils.  Now  the  Scrip¬ 
ture  most  evidently  teaches  us,  in  many  places,  that 
we  are  to  hear  and  obey  the  Church,  and  that  Christ 
and  the  Holy  Ghost  will  be  always  with  the  Church  to 
guide  her  into  all  truth,  and  that  the  gates  of  hell  shall 
not  prevail  against  her.  So  that  what  the  Church  has 
thus  declared,  can  be  no  error,  but  must  absolutely  be 
a  most  certain  truth. 

Q.  What  grounds  have  you  for  the  belief  of  a  pur¬ 
gatory  from  reason  ? 

A.  Because  reason  teaches  these  two  things ;  1st, 
That  every  sin,  be  it  ever  so  small,  is  an  offence  of 
God,  and  consequently  deserves  punishment  from  the 


154  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

justice  of  God ;  and  therefore  that  every  person  that 
dies  under  the  guilt  of  any  such  offence  unrepented, 
must  expect  to  be  punished  by  the  justice  of  God.  2dly, 
That  there  are  small  sins,  in  which  a  person  may  hap¬ 
pen  to  die,  that  are  so  small,  either  through  the  levity 
of  the  matter,  or  for  want  of  a  full  deliberation  in  the 
act,  as  not  to  deserve  everlasting  punishments.  From 
whence  it  plainly  follows,  that,  besides  the  place  of 
everlasting  punishments,  which  we  call  hell,  there  must 
be  also  a  place  of  temporal  punishment  for  such  as  die 
in  those  lesser  offences,  and  this  we  call  purgatory. 

Q.  But  does  not  the  blood  of  Christ  sufficiently 
purify  us  from  all  our  sins,  without  any  other  purga¬ 
tory  ? 

A.  The  blood  of  Christ  purifies  none  that  are  once 
come  to  the  use  of  reason,  from  any  sin  without  repent¬ 
ance  ;  and  therefore  such  sins  as  have  not  been  here 
recalled  by  repentance,  must  be  punished  hereafter, 
according  to  their  gravity,  by  the  divine  Justice,  either 
in  hell,  if  the  sins  be  mortal;  or,  if  venial,  in  purgatory. 

Q,.  Do  you  then  think,  that  any  repentance  can  be 
available  after  death  ? 

A.  No  ;  but  God’s  justice  must  take  place  after 
death,  which  will  render  to  every  man  according  to  his 
works.  So  that  we  do  not  believe  that  the  repentance 
of  the  souls  that  are  in  purgatory,  or  any  thing  else 
that  they  can  do,  will  cancel  their  sins ;  but  they  must 
suffer  for  them  till  God’s  justice  be  satisfied. 

Q.  Are  they  not  then  capable  of  relief  in  that  state  ? 

A.  Yes,  they  are,  but  not  from  any  thing  that  they 
can  do  for  themselves,  but  from  the  prayers,  alms,  and 
other  suffrages  offered  to  God  for  them  by  the  faithful 
upon  earth,  which  God  in  his  mercy  is  pleased  to  ac¬ 
cept  of  by  reason  of  that  communion  which  we  have 
with  them,  by  being  fellow  members  of  the  same  body 
of  the  church,  under  the  same  head,  which  is  Christ 
Jesus. 

Q.  But  what  do  you  say  to  that  text  of  scripture, 
Eccles.  xi.  3.  1  If  the  tree  fall  towards  the  south,  or 
towards  the  north,  in  the  place  where  the  tree  falleth 
there  shall  it  lie  ?  ’ 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  155 

A.  I  say  that  it  is  no  way  evident  that  this  text  has 
relation  to  the  state  of  the  soul  after  death  ;  but  if  it  be 
so  understood  as  to  have  relation  to  the  soul,  it  makes 
nothing  against  purgatory,  because  it  only  proves  what 
no  Catholic  denies  ;  viz.  that  when  once  a  soul  is  come 
to  the  south,  or  to  the  north,  that  is,  to  heaven  or  hell, 
its  state  is  unchangeable. 

Q,.  But  does  not  the  scripture  promise  rest  after 
death  to  such  ‘  as  die  in  the  Lord,’  Rev.  xiv.  13  ? 

A.  Yes,  it  does,  but  then  we  are  to  understand,  that 
those  are  said  to  die  in  the  Lord,  who  die  for  the  Lord 
by  martyrdom ;  or  at  least  those  who,  at  the  time  of 
their  death,  are  so  happy  as  to  have  no  debts  nor  stains 
to  interpose  between  them  and  the  Lord.  As  for  others 
who  die  but  imperfectly  in  the  Lord,  they  shall  rest 
indeed  from  the  labours  of  this  world  ;  but  as  their 
works  that  follow  them  are  imperfect,  they  must  expect 
to  ‘receive  from  the  Lord  according  to  their  works.’ 

Q.  Christ  said  to  the  thief  upon  the  cross,  St.  Luke 
xxiii.  ‘this  day  thou  shalt  be  with  me  in  Paradise;’ 
what  appearance  then  is  there  that  any  one  dying  in 
God’s  grace  should  go  to  purgatory  ? 

A.  The  case  of  this  penitent  thief,  to  whom  Christ 
was  pleased  to  give  a  full  discharge  at  once  of  all  his 
sins,  was  extraordinary,  as  his  faith  and  confession  was 
extraordinary ;  and  therefore  to  make  a  general  rule 
from  this  particular  instance  is  a  bad  way  of  arguing ; 
the  more,  because  we  have  reason  to  be  convinced,  that 
not  one  in  a  thousand  dies  so  perfectly  penitent  as  to 
be  perfectly  purified  before  death  from  all  the  dregs  of 
sin,  which  was  the  particular  grace  granted  to  this 
penitent  thief. 

If  you  ask  me,  what  is  meant  by  Paradise  in  that 
text,  and  how  the  penitent  thief  could  be  with  Christ 
that  day  in  Paradise,  before  our  Lord  had  taken  pos¬ 
session  of  heaven  for  himself  and  us,  by  his  resurrection 
and  ascension  P  I  answer,  that  our  Lord  descending 
after  death  into  limbo,  to  the  holy  fathers,  made  that 
place  a  Paradise,  by  manifesting  his  glory  to  those  hap¬ 
py  souls :  and  this  was  the  Paradise  into  which  he  in¬ 
troduced  the  penitent  thief  immediately  after  his  death. 


156  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


CHAPTER  XV. 

Of  the  Sacrament  of  Holy  Orders. 

Q,.  What  do  you  mean  by  the  sacrament  of  holy 
Orders  ? 

A.  A  sacrament  by  which  the  ministers  of  Christ 
are  consecrated  to  their  sacred  functions,  and  receive 
grace  to  discharge  them  well. 

Q,.  How  do  you  prove  that  holy  Orders  are  a  sacra¬ 
ment  ? 

A.  Because  they  are  a  visible  sign  of  an  invisible 
grace,  and  that  by  divine  institution,  or  by  the  ordi¬ 
nance  of  Christ,  which  alone  can  annex  the  gift  of 
grace  to  any  outward  rite  or  ceremony.  The  outward 
and  visible  sign  is  found  in  the  imposition  or  laying  of 
the  bishop’s  hands  and  prayer:  after  which  sort  we 
find  the  seven  deacons  ordained,  Acts  vi.  6,  and  St 
Paul,  and  St.  Barnabas,  Acts  xiii.  3.  The  invisible 
grace  conferred  by  this  imposition  of  hands,  is  attested, 
2  Tim.  i.  6.  4  Stir  up  the  grace  of  God,  which  is  in 

thee  by  the  imposition  of  hands.’  And  the  divine  in¬ 
stitution  of  holy  Orders  is  gathered,  as  well  from  the 
use  of  the  Apostles,  and  the  perpetual  tradition  of  the 
Church,  as  from  those  texts  in  which  Christ  bequeathed 
the  whole  power  of  the  priesthood  to  his  disciples,  and 
to  their  successors,  St.  Luke  xxii.  19.  4  Do  this  in  re¬ 

membrance  of  me and  St.  John  xx.  22,  23.  4  Receive 
ye  the  Holy  Ghost :  whose  soever  sins  ye  remit,  they 
are  remitted  unto  them  ;  and  whose  soever  sins  ye  re¬ 
tain,  they  are  retained.’ 

Q.  By  what  steps  do  persons  ascend  in  the  Catholic 
Church  to  the  Order  of  priesthood  ? 

A.  1st.  They  must  be  initiated  by  the  clerical  ton- 
sure,  which  is  not  properly  an  Order,  but  only  a  pre¬ 
paration  for  Orders.  The  bishop  cuts  off  the  extremities 
of  their  hair,  to  signify  their  renouncing  the  world,  and 
its  vanities ;  and  he  revests  them  with  a  surplice,  and 
so  receives  them  into  the  clergy  ;  they  making  at  the 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  157 

same  time  a  solemn  profession  of  taking  the  Lord  for 
their  inheritance  and  portion  for  ever. 

2dly,  They  must  pass  through  the  minor  or  lesser 
orders,  which  have  been  received  from  the  primitive 
Church,  viz.  the  Orders  of  porter  or  doorkeeper  of  the 
Church ;  lector,  or  reader  of  the  lessons  in  the  divine 
Office  ;  exorcist,  whose  function  is  to  read  the  exor¬ 
cisms  and  prayers  of  the  Church  over  those  who  are 
possessed  or  obsessed  by  the  devil ;  and  acolyth,  whose 
function  is  to  serve  the  Mass,  light  the  candles  in  the 
Church,  &c.  All  these  are  ordained  by  receiving  from 
the  bishop  the  instruments  or  books  belonging  to  their 
respective  offices,  and  solemn  prayers  prescribed  in  the 
Pontifical. 

3dly,  From  the  minor  Orders  they  are  promoted  to  the 
Order  of  subdeacon,  which  is  the  first  of  those  that  are 
called  holy.  In  the  conferring  this  Order,  the  bishop 
puts  the  candidates  in  mind,  that  hitherto  they  have 
had  their  liberty  to  quit  the  ecclesiastical  calling,  and 
engage  themselves  by  marriage  in  the  world  ;  but  if 
they  will  be  ordained  subdeacons,  which  he  leaves  to 
their  choice,  they  are  thereby  tied  for  ever  to  the  ser¬ 
vice  of  God  and  his  Church  in  the  state  of  perpetual 
continence.  Subdeacons  also  are  obliged  to  the  ca¬ 
nonical  hours  of  the  church  office,  and  in  the  High 
Mass  assist  the  deacon  in  his  ministry. 

4thly,  From  the  Order  of  sub  deacons  they  are  ad¬ 
vanced  to  the  Order  of  deacon,  which  is  conferred  upon 
them  by  the  imposition  of  the  bishop’s  hand,  and  by  de¬ 
livering  to  them  the  book  of  the  gospels.  The  deacon’s 
office  is  to  assist  the  bishop  or  priest  in  the  sacrifice 
of  the  Mass,  to  sing  and  preach  the  gospels,  to  bap¬ 
tize,  &c. 

5thly,  From  the  Order  of  deacon  the  next  ascent  is 
to  the  Order  of  priest,  or  presbyter,  above  which  is  the 
Order  of  bishops,  amongst  whom  the  chief  is  called  the 
Pope. 

Q.  In  what  manner  is  the  Order  of  priesthood  ad¬ 
ministered  ? 

A.  The  person  that  is  to  be  ordained  is  presented  to 
the  bishop  by  the  archdeacon,  desiring,  in  the  name  of 

14 


158  THE  CATHOLIC  CHRI3TIAN  INSTRUCTED. 

the  Church,  that  he  may  be  promoted  to  priesthood,  and 
bearing  testimony  of  his  being  worthy  of  that  office. 
Then  the  bishop  publishes  to  the  clergy  and  people 
there  present  the  designed  promotion,  that  if  any  one 
has  any  thing  to  allege  against  the  person  that  is  to 
be  ordained,  he  may  freely  declare  it  If  no  one  ap- 
bears  to  allege  any  thing  against  him,  the  bishop  pro¬ 
ceeds  to  admonish  him  of  the  duties  and  functions  of 
the  priesthood,  and  to  exhort  him  to  a  diligent  discharge 
thereof.  After  which,  both  the  bishop  and  the  person 
that  is  to  be  ordained,  prostrate  themselves  in  prayer, 
whilst  the  litanies  are  sung  or  said  by  the  choir  or  cler¬ 
gy  there  present;  which  being  ended,  the  bishop  stands 
up,  and  the  person  that  is  to  be  ordained  kneeling,  the 
bishop  first,  and  then  all  the  priests  there  present,  one 
after  another,  lay  both  their  hands  on  his  head,  which  im¬ 
position  of  hands  is  immediately  followed  by  the  solemn 
prayers  of  consecration,  and  by  revesting  him  with  the 
priestly  ornaments ;  then  the  Holy  Ghost  is  invoked 
by  the  hymn,  Veni  Creator.  After  which  the  bishop 
anoints  the  hands  of  the  person  ordained,  and  then  de¬ 
livers  into  his  hands  the  chalice  with  the  wine  and  wa¬ 
ter,  and  the  patent  with  the  bread,  saying,  ‘  Receive  the 
power  to  offer  sacrifice  to  God,  and  celebrate  Mass,  as 
well  for  the  living  as  for  the  dead,  in  the  name  of  the 
Lord.’  Then  the  person  ordained  says  Mass  with  the 
bishop,  and  receives  the  holy  communion  at  his  hands. 
At  the  end  of  the  Mass  the  bishop  again  imposes  his 
hands  upon  him,  saying  those  words  of  Christ :  St.  John 
xx.  22,  23,  ‘  Receive  the  Holy  Ghost:  whose  sins  thou 
shaft  forgive,  they  are  forgiven  them  ;  and  whose  sins 
thou  shaft  retain,  they  are  retained.’  After  which  he 
receives  from  him  the  promise  of  obedience,  and  gives 
him  the  kiss  of  peace. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED*  159 


CHAPTER  XVI. 

Of  the  Superiority  of  the  Bishops ,  and  of  the  Suprem¬ 
acy  of  the  Pope. 

Q,.  How  do  you  prove  that  besides  priests  or  pres¬ 
byters,  there  has  been  always  in  the  Church  the  Order 
of  bishops  superior  to  that  of  priest  ? 

A.  I  prove  it  both  from  scripture  and  perpetual  tra¬ 
dition.  The  New  Testament,  in  several  places,  men¬ 
tions  bishops,  as  Philip,  i.  1.  1  Tim.  iii.  2.  Tit.  i.  7.  Acts 
xx.  28.  And  it  is  visible  that  the  angels  of  the  seven 
Churches  of  Asia,  mentioned  in  the  1st,  2d,  and  3d 
chapters  of  the  Revalation,  were  the  bishops  of  those 
sees,  and  accordingly  had  a  jurisdiction  over  them.  It 
is  no  less  visible,  from  the  epistles  of  St.  Paul  to  Tim¬ 
othy  and  Titus,  that  both  one  and  the  other  were  bish¬ 
ops,  with  power  of  ordaining  inferior  priests ;  and 
Timothy,  in  particular,  is  instructed  by  the  Apostles, 
in  what  manner  he  is  to  comport  himself  to  the  priests 
under  him,  1  Tim.  v.  17,  19.  And  as  for  perpetual  tra¬ 
dition,  it  is  evident  from  all  kind  of  monuments,  and 
from  the  most  ancient  Church  history,  that  the  Church 
has  always  been  governed  by  bishops,  and  that  the  Apos¬ 
tles  every  where  established  bishops.  Thus  St.  Irenseus, 
L.  3.  C.  3.  Tertullian,  L.  de  Prescrip,  and  other  ancients 
assure  us,  that  Linus  and  Clement  were  ordained  bish¬ 
ops  by  St.  Peter  and  St.  Paul  for  the  See  of  Rome. 
Thus  Eusebius,  and  other  ancient  monuments,  inform 
us,  that  St.  Mark  was  the  first  bishop  of  Alexandria, 
and  was  succeeded  by  Anianus  ;  that  Evodius  and 
Ignatius,  disciples  of  the  Apostles,  were,  after  St.  Peter, 
the  first  bishops  of  Antioch ;  that  St.  James  was  con¬ 
stituted  by  the  Apostles  the  first  bishop  of  Jerusalem, 
and  had  for  successor  Simeon  the  son  of  Cleophas ; 
that  St.  Polycarp  was  made  bishop  of  Smyrna  by  St. 
John,  &c. 

Q.  How  do  you  prove  that  amongst  bishops  one 
should  be  head,  and  have  a  jurisdiction  over  the  rest? 

A.  Because  Christ  has  so  appointed,  who  gave  that 


160  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

preeminence  to  St.  Peter  with  respect  to  the  rest  of 
the  apostles  ;  as  appears  from  St.  Matt.  xvi.  18,  19, 
when,  in  reward  of  his  faith  and  confession,  he  con¬ 
firmed  to  him  the  name  of  Peter,  or  Rock ;  and  pro¬ 
mised  to  him,  that  upon  this  rock  he  would  build  his 
Church,  and  the  gates  of  hell  should  not  prevail  against 
it ;  and  that  he  would  give  him  the  4  keys  of  the  king¬ 
dom  of  heaven,’  &c.  And  from  St.  John  xxi.  15,  &c. 
when  our  Lord,  after  having  asked  St.  Peter,  4  Dost 
thou  love  me  more  than  these  ?  ’  three  times,  commit¬ 
ted  to  him  the  charge  of  all  his  lambs  and  sheep,  with¬ 
out  exception ;  that  is,  of  his  whole  Church.  Hence, 
St.  Matthew,  chap.  x.  2,  reckoning  the  names  of  the 
twelve  Apostles,  says,  4  The  first,  Simon,  who  is  called 
Peter.’  Now,  it  does  not  appear  that  he  could  be  said 
the  first,  upon  any  other  account  but  by  reason  of  his 
supremacy ;  for  that  he  was  first  in  age  is  more  than 
appears,  and  that  he  was  first  in  calling  is  not  true; 
for  St.  Andrew  came  to  Christ  before  Peter,  and  was 
probably  the  elder  brother ;  and  certain  it  is,  that  the 
Evangelists,  in  reckoning  up  the  names  of  the  Apostles, 
upon  several  occasions,  neither  follow  the  order  of 
their  age  nor  of  their  calling  ;  yet  we  always  reckon 
Peter  in  the  first  place,  and  sometimes  more  clearly  to 
intimate  his  preeminence,  name  him  alone  as  chief  or 
prince ;  as,  St.  Mark  i.  36,  4  Simon,  and  they  that 
were  with  him :  ’  St.  Luke  ix.  32,  4  Peter,  and  they 
that  were  with  him :  ’  Acts  ii.  14,  4  Peter  standing  up 
with  the  eleven :  ’  Acts  v.  29,  4  Peter  and  the 

Apostles  answered  and  said,’  &c.  where  the  Protestant 
translation  has  put  in  the  word  4  other  Apostles,’  as 
clearly  seeing  that  the  former  expression  (which  is  that 
of  the  original)  too  clearly  expressed  St.  Peter’s  being 
something  more  than  the  rest. 

It  is  also  worth  observing,  that  our  Lord  was  pleased 
to  teach  the  people  out  of  St  Peter’s  ship,  St  Luke  v. 
3 ;  that  he  ordered  the  same  tribute  to  be  paid  for 
himself  and  Peter,  St.  Matt.  xvii.  27  ;  that  he  par 
ticularlv  prayed  for  Peter,  that  his  faith  should  not 
fail,  and  ordered  him  to  confirm  or  strengthen  h>s 
brethren,  St  Luke  xxii.  32,  &c. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  161 

Hence  St.  Peter’s  supremacy  is  acknowledged  by 
the  perpetual  tradition  of  the  holy  fathers.  See 
Origen,  on  the  6th  chapter  to  the  Romans,  and  in  his 
5th  Homily  upon  Exodus;  St.  Basil,  of  the  Judgment 
of  God,  t.  2,  p.  402 ;  St.  Cyril,  of  Jerusalem,  in  his  2d 
Catechesis :  St.  Epiphanius,  Hser.  51,  §  17,  &  Hser. 
54,  §  7,  and  in  his  Anchoratus,  §  6,  p.  14,  15:  St.  John 
Chrysostom  in  his  2d  Homily  on  the  50th  Psalm,  in  his 
54th  Homily  upon  St.  Matthew,  &c.  St.  Cyril,  of 
Alexandria,  in  his  12th  Book  upon  St.  John:  St. 
Austerius,  Bishop  of  Amassea,  in  his  sermon  upon  St. 
Peter  and  St.  Paul ;  and  among  the  Latins,  St.  Cyprian, 
Epist.  70,  to  Januarius :  St.  Optatus  of  Milevis,  1.  2, 
and  7  :  St.  Ambrose,  1. 10,  upon  St.  Luke  :  St.  Hierome, 
in  his  1st  book  against  Jovinian :  St  Augustine,  1.  2 
de  Baptismo,  c.  1 :  St.  Leo,  Epist.  84,  to  Anastasius : 
St.  Gregory  the  Great,  1.  4,  Epist.  32,  &c. 

Q.  How  do  you  prove  that  St.  Peter  was  to  have  a 
successor  in  this  office  of  chief  bishop  of  the  Church  ? 

A.  Because  as  Christ  established  his  Church  to 
remain  till  the  end  of  the  world,  St.  Matt,  xxviii.  20, 
so  most  certainly  he  designed  that  the  form  of  govern¬ 
ment  which  he  established  in  his  Church  should  remain 
for  ever.  Hence,  supposing  the  supremacy  of  St. 
Peter,  which  we  have  proved  above  from  scripture,  it 
cannot  be  questioned,  but  that  our  Lord  designed  that 
this  supremacy,  which  he  appointed  for  the  better  gov¬ 
ernment  of  his  Church,  and  the  preserving  of  unity, 
should  not  die  with  Peter,  no  more  than  the  Church, 
(with  which  he  promised  to  remain  for  ever,)  but  should 
descend,  after  Peter’s  decease,  to  his  successors.  For 
it  is  not  to  be  imagined,  that  Christ  should  appoint  a 
chief  bishop  for  the  government  of  his  church,  and 
maintaining  unity  in  the  Apostles’  time,  and  design 
another  kind  of  government  for  succeeding  ages,  when 
there  was  like  to  be  so  much  greater  danger  of  schism, 
and  consequently  so  much  greater  need  of  one  head 
to  preserve  all  in  one  faith  and  one  communion. 

Q,.  But  how  do  you  prove  that  the  Pope  or  bishop 
of  Rome  is  the  successor  of  St.  Peter  ? 

A,  I  prove  it,  1st,  Because  the  Church  never  ac- 

14  * 


1(32 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


knowl  edged  any  other  for  her  chief  pastor :  and  no 
other  does,  or  ever  did,  put  in  a  claim  to  the  spiritual 
supremacy  in  quality  of  St.  Peter’s  successor ;  so  that, 
supposing  what  has  been  proved,  that  Christ  appointed 
a  chief  pastor  for  his  Church,  the  bishop  of  Rome  must 
be  the  man. 

2dly,  I  prove  it  from  the  current  sense  of  the  holy 
fathers  and  councils  that  have  acknowledged  this 
supremacy  in  the  see  of  Rome  and  her  bishops.  See 
St.  Ignatius,  disciple  of  the  Apostles,  in  the  beginning 
of  his  epistle  to  the  Romans,  where  he  calls  the  Church 
of  Rome  the  presiding  Church ;  St.  Irenaeus,  1.  3,  c. 
3,  who  calls  the  same  the  greatest  and  most  ancient 
Church,  founded  by  the  two  most  glorious  Apostles, 
Peter  and  Paul ;  and  adds,  that  all  sectaries  are  con¬ 
founded  by  the  Roman  tradition ;  for  to  this  Church, 
by  reason  of  its  more  powerful  principality,  says  he,  it 
is  necessary  that  every  Church  resort,  or  have  recourse; 
in  which  (Church)  the  apostolical  tradition  has  always 
been  preserved  by  those  that  are  in  every  place  ;  and 
St.  Cyprian,  in  his  55th  epistle  to  pope  Cornelius,  where 
he  calls  the  see  of  Rome,  the  chair  of  Peter,  and  the 
principal  Church  from  which  the  priestly  unity  has  its 
origin.  Ecclesiam  Principalem ,  unde  Unitas  Sacerdo- 
talis  exorta  est. 

See  also  St.  Optatus,  Bishop  of  Milevis,  in  his  2d 
Book  against  Parmenianus,  the  Donatist  Bishop  of 
Carthage  :  where  he  thus  addresses  himself  to  his  adver¬ 
sary.  You  cannot  pretend  to  be  ignorant  that  Peter 
held  first  the  bishop’s  chair  in  the  city  of  Rome,  in 
which  Peter,  head  of  all  the  Apostles  sat ;  in  which  one 
chair  unity  might  be  maintained  by  all,  lest  the  rest 
of  the  apostles  should  each  one  claim  his  own  separate 
chair.  So  that  he  is  now  a  schismatic,  and  an  offender, 
who  against  this  single  chair  erects  any  other.  In  this 
one  chair,  which  is  the  first  of  the  properties  of  the 
Church,  Peter  first  sat ;  to  him  succeeded  Linus,  to 
him  Clement,  &c.  Give  you  now  an  account  of  the 
origin  of  your  chair,  you  who  claim  to  yourselves  the 
holy  Church. 

And  St.  Jerome,  writing  to  pope  Damasus,  Epist 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  163 


57,  tells  him,  I  am  joined  in  communion  with  your 
holiness,  that  is,  with  the  chair  of  Peter:  upon  that 
rock  I  know  the  Church  is  built:  whoever  eats  the 
lamb  out  of  this  house  is  profane :  whosoever  is  not  in 
(this)  Ark  shall  perish  in  the  deluge,  &c. 

And  St.  Augustine  in  his  Psalm  against  the  Do- 
natists  thus  addresses  himself  to  these  schismatics. 
Come  brethren,  says  he,  if  you  have  a  mind  to  be  in¬ 
grafted  in  the  vine,  it  is  a  pity  to  see  you  lopped  off  m 
this  manner  from  the  stock.  Reckon  up  the  prelates 
in  the  very  see  of  Peter  ;  and  in  that  order  of  fatheis 
see  which  has  succeeded  which.  This  is  the  rock 
over  which  the  proud  gates  of  hell  prevail  not.  And 
in  his  16*2d  Epistle  he  tells  the  Donatists,  that  in  the 
see  of  Rome  the  principality  (or  supremacy)  of  the 
apostolic  Church  was  ever  acknowledged.  Semper 
Apostoliea  Cathedra  viguit  Pnncipatus. 

And  St.  Prosper,  in  his  dogmatic  Poem  against  the 
enemies  of  grace,  calls  Rome  the  see  of  Petei,  which 
heino-  madelto  the  world  the  head  of  pastoral  dignity, 
rules'  by  religion  all  that  which  she  possesses  not  by 
her  arms.  And  to  the  same  effect  St.  Leo  the  Great, 
in  his  first  Sermon  upon  St.  Peter  and  St.  Paul,  thus 
addresses  himself  to  Rome  :  these  are  they  who  have 
advanced  thee  to  this  glory,  that  being  made  the  head 
of  the  world,  by  being  St.  Peter’s  see,  thou  hast  a 
wider  extent  of  religious  empire  than  of  earthly 
dominion.  For  though  by  thy  many  victories  thou  hast 
extended  thy  dominions  far  and  near,  by  sea  and  land, 
yet  that  which  has  been  subdued  by  the  labour  of  thy 
arms  is  not  so  much  as  that  which  has  been  made 
subject  to  thee  by  Christian  peace.  All  these  fathers 
hitherto  quoted,  flourished  within  four  hundred  years 

after  the  passion  of  Christ. 

The  supremacy  of  the  bishops  of  Rome  has  also 
been  acknowledged  by  many  general  Councils:  as  by 
the  general  Council  of  Ephesus,  in  the  sentence  of 
deposition  against  Nestorius,  anno  431,  by  the  general 
Council  of  Chalcedon,  in  their  epistle  to  St.  Leo,  anno 
451,  by  the  general  Council  of  Constantinople,  anno 
«38o|  in  their  epistle  to  pope  Agatha :  not  to  mention 


164  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

the  decrees  of  later  general  Councils,  especially  the 
fourth  of  Lateran,  anno  1215,  the  second  of  Lyons, 
anno  1274,  and  that  of  Florence,  anno  1439.  Though 
as  pope  Galasius,  long  ago,  in  the  council  of  Rome  of 
seventy  bishops,  anno  494,  has  declared, 4  The  Roman 
See  hath  not  its  preeminence  over  other  Churches 
from  any  ordinances  of  Councils,  but  from  the  words 
of  our  Lord  and  Saviour  in  the  gospel, 1  Thou  art  Peter, 
and  upon  this  rock  I  will  build  my  Church/  &c. 

Q.  But  has  the  pope  or  bishop  of  Rome,  in  every 
age  since  the  days  of  the  Apostles,  exercised  this 
supremacy  over  other  Churches  ? 

A.  Yes,  most  certainly  :  in  the  very  age  immediately 
after  the  Apostles,  that  is,  in  the  second  century,  pope 
Victor  threatened  to  excommunicate  the  bishops  of 
Asia  Minor,  for  keeping  Easter  at  an  undue  time, 
Eusebius,  1.  5,  Histor.  Eccles.  c.  25.  And  though  it  is 
probable  he  relented  upon  the  remonstrances  of  St. 
Irenaeus  and  others,  yet  no  one  of  them  all  charged 
him  with  usurping  an  authority  which  did  not  of  right 
belong  to  him.  In  the  third  century,  St.  Cyprian,  epist. 
67,  wrote  to  pope  Stephen,  desiring  him  to  despatch 
his  letters  into  the  province  and  to  the  people  of  Arles, 
by  which  they  might  be  authorized  to  depose  Marcianus 
the  bishop  of  Arles,  and  substitute  another  in  his 

place.  Dirigantur  in  Provinciam - a  te  liter#, 

quibns  absente  Marciano ,  alius  in  locum  ejus  substil- 
uatur . 

In  the  fourth  century,  pope  Julius  cited  St.  Atha^ 
nasius,  bishop  of  Alexandria,  that  is  to  say,  the  second 
patriarch  of  the  Church,  to  his  Council  at  Rome,  to 
answer  the  accusations  of  his  adversaries  ;  who  ac¬ 
cordingly  did  appear,  and  was  there  cleared.  See  St. 
Athanasius’s  Apology  against  the  Arians,  num.  29, 

р.  148,  of  the  new  edition ;  and  Theodoret,  1.  2,  Histor. 

с.  3.  The  same  pope,  as  we  learn  from  the  historian 
Socrates,  1.  2,  c.  15,  and  Sozomenus,  1.  3,  c.  8,  about 
the  same  time  restored  by  his  authority  to  their  re¬ 
spective  Sees,  from  whence  they  had  been  deposed  by 
the  Eusebians,  St  Paul,  bishop  of  Constantinople,  St 
Lucius,  bishop  of  Adrianople,  Marcellus,  bishop  of 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  165 

Ancyra  in  Galatia,  and  Asclepas,  bishop  of  Gaza  in 
Palestine ;  and  this,  as  Sozomenus  expressly  words  it, 
because,  by  reason  of  the  dignity  of  his  See,  the  care 
of  all  belonged  to  him.  In  the  fifth  century,  pope 
Celestine  deputed  St.  Cyril,  Patriarch  of  Alexandria, 
to  proceed  as  his  delegate  to  the  excommunication  of 
Nestorius,  patriarch  of  Constantinople,  tom.  3,  Concil. 
Labbe,  p.  349.  And  in  the  same  century,  St.  John 
Chrysostom,  and  St.  Flavian,  both  Patriarchs  of  Con¬ 
stantinople,  unjustly  deposed  by  numerous  Councils  in 
the  East,  appealed  from  their  judgment,  the  one  to 
pope  Innocent  I.,  the  other  to  pope  Leo  the  Great.  See 
the  epistle  of  St.  John  Chrysostom  to  pope  Innocent, 
and  the  23d  epistle  of  St.  Leo.  In  the  sixth  century, 
pope  Agapetus  deposed  Anthymus,  patriarch  of  Con¬ 
stantinople  ;  not  to  mention  many  other  instances  in 
all  these  centuries  of  the  exercise  of  the  pope’s 
jurisdiction  over  other  Churches ;  and  as  for  the  fol¬ 
lowing  ages  there  is  no  dispute. 

From  all  which  it  follows,  that  the  Protestant  pre¬ 
tences  of  the  Pope’s  having  received  the  supremacy 
from  Phocas,  the  emperor  of  Constantinople,  who  began 
to  reign  anno  602,  is  a  groundless  fiction,  like  the  idle 
tale  of  pope  Joan. 

Q.  But  does  not  our  Lord  intimate,  St.  Luke  xxii.  24, 
25,  26,  that  amongst  his  disciples  none  should  be  the 
chief  or  head  ? 

A.  No ;  but  only  that  4  he  that  is  the  greatest  should 
be  as  the  younger,  and  he  that  is  chief  as  he  that  doth 
serve,’  ver.  26.  Which  words,  so  far  from  denying, 
evidently  suppose  a  chief;  which  is  farther  confirmed 
by  our  Lord’s  alleging  himself  for  an  example  in  the 
following  verse,  who  was  most  certainly  chief.  So 
that  wrhat  is  here  recommended,  is  not  equality  of  juris¬ 
diction,  but  humility  in  superiors. 

Q.  But  does  not  St.  Paul  say,  2  Cor.  xii.  11,  4  In 
nothing  am  I  behind  the  very  chiefest  Apostle,  though 
I  be  nothing  ;’  where  was  then  St.  Peter’s  supremacy  ? 

A.  It  is  visible  that  St.  Paul  speaks  with  regard  to 
Ms  labours,  miracles  and  doctrine,  in  which  he  was  in¬ 
ferior  to  none ;  but  whether  St.  Peter  or  he  had  a  supe- 


16G  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

rior  jurisdiction,  was  foreign  to  the  matter  he  had  then 
in  hand,  and  therefore  no  wonder  that  he  takes  no  no¬ 
tice  of  it. 

Q.  If  St.  Peter  was  head,  how  came  St  Paul  to 
withstand  him  to  his  face  at  Antioch,  Gal.  ii.  11  ? 

A.  Because,  as  the  Apostle  tells  us  in  the  same 
place,  he  was  to  blame,  viz.  in  withdrawing  himself 
from  the  table  of  the  Gentiles,  for  fear  of  giving  offence 
to  the  Jews :  and  this  it  was  that  St.  Paul  reprehended, 
because  of  the  danger  of  the  Gentiles  taking  scandal 
thereby.  But  this  no  way  disproves  St.  Peter’s  superi¬ 
ority,  since  no  one  doubts,  but  that  a  superior,  when  in 
fault,  may  sometimes  lawfully  be  reprehended  by  an 
inferior. 

And,  after  all,  do  our  adversaries  imagine  that  the 
enhancing  the  dignity  and  authority  of  St  Paul  makes 
any  thing  against  the  bishop  of  Rome,  who  indeed  in¬ 
herits  the  succession  both  of  St  Peter  and  St  Paul, 
who  both  honoured  Rome  with  their  preaching  and 
with  their  death. 

Q.  But  some  Protestants  doubt  whether  St.  Peter 
ever  was  at  Rome.  What  say  you  to  this  ? 

A.  Grotius,  a  learned  Protestant,  writes  that,  ‘no 
Christian  ever  doubted  but  St  Peter  was  at  Rome.’  In 
Synopsi  Criticorum,  p.  1540.  H.  And  Chamierus, 
another  learned  Protestant,  tells  us,  that  ‘  all  the  fathers 
with  great  accord  have  asserted  that  Peter  went  to 
Rome,  and  governed  that  Church.’  Omnes  Patres 
magno  consensu  asseruerunt  Petrum  Romam  esse  profec- 
tum ,  eamque  Ecclesiam  administrasse :  1.  13,  c.  4,  §  2. 
And  Dr.  Pearson,  the  Protestant  bishop  of  Chester,  one 
of  the  most  eminent  men  amongst  the  Protestant  writers 
ever  known,  has  demonstrated,  by  innumerable  argu¬ 
ments,  that  Peter  was  at  Rome,  and  that  the  bishops 
of  Rome  are  his  successors.  See  Pearson’s  Opera 
Posthuma,  printed  at  London,  anno  1G83,  p.  27,  &,c. 

Q.  Does  the  scripture  any  where  affirm  that  St 
Peter  was  at  Rome  ? 

A.  St  Peter’s  first  epistle  seems  to  affirm  it,  chap, 
v.  13,  where,  by  Babylon,  the  best  interpreters  under¬ 
stand  Rome,  so  called  by  the  Apostle,  as  afterwards  bv 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  167 

St.  John  in  the  Apocalypse,  because  of  its  being  then 
the  chief  seat  both  of  the  empire  and  of  heathenish 
idolatry,  as  formerly  Babylon  had  been.  And  so  this 
place  is  understood  by  S.  Papias,  disciple  of  the  apos¬ 
tles,  and  Clement  of  Alexandria,  alleged  by  Euseb.  1.  2, 
Hist.  c.  15,  and  by  St.  Hierome,  1.  de  Scriptor.  in 
Marco ;  by  venerable  Bede,  (Ecumenius,  and  others. 
Nor  is  there  any  probability  that  the  Babylon  here 
mentioned  could  be  that  in  Chaldaea,  which  at  this  time 
was  nothing  but  a  heap  of  ruins  ;  nor  that  in  Egypt, 
which  was  but  a  very  inconsiderable  place  in  those 
days,  and  in  which  no  monuments  of  antiquity  give  us 
the  least  hint  that  St.  Peter  ever  preached. 

But  if  the  scripture  had  been  entirely  silent  in  this 
matter,  we  have  it  proved  by  universal  tradition, 
which  is  the  means  by  which  we  come  to  the  knowl¬ 
edge  of  the  scripture  itself.  And,  indeed,  there  is  a 
more  universal  tradition  for  St.  Peter’s  being  at 
Rome,  than  there  is  for  many  parts  of  the  scripture 
which  Protestants  receive  :  for  whereas  many  of  the 
ancient  fathers  have  called  in  question  some  books  of 
scripture ;  for  instance  the  Revelation,  the  epistle  to 
the  Hebrews,  &c.  and  there  is  scarce  any  part  of  the 
Bible  or  New  Testament,  but  what  has  been  rejected 
by  some  heretics  of  old ;  yet  we  cannot  find  that  St. 
Peter’s  being  at  Rome  was  ever  called  in  question  by 
any  single  man,  infidel  or  Christian,  Catholic  or  heretic, 
for  thirteen  or  fourteen  hundred  years  after  Christ. 
Though  all  heretics  and  schismatics,  as  being  always 
enemies  of  the  Church  of  Rome,  would  have  been  most 
glad  to  have  called  in  question  this  succession  of  St. 
Peter  (which  the  bishops  of  Rome  ever  gloried  in)  had 
not  the  matter  of  fact  been  out  of  dispute. 

The  ancient  fathers  that  have  attested  St.  Peter’s 
being  at  Rome,  besides  many  others,  are  St  Irenius, 
1.  3,  c.  3.  St.  Denys,  Bishop  of  Corinth,  Caius  and 
Origen,  alleged  by  Eusebius  in  his  Church  History,  p. 
71,  78  ;  Tertullian,  1.  de  Prsescript.  c.  36,  and  in 
Scorpiaco,  c.  5.  St  Cyprian,  Epist.  52,  and  55.  Arno- 
bius,  1.  2,  contra  Gentes.  Lactantius,  1.  de  Morte 


1G8  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


Persecutorum,  c.  2 .  Eusebius,  1.  2,  Hist.  c.  14,  p. 
52,  1.  3.  c.  4,  p.  74.  St.  Athanasius,  in  Apolog.  de 
fuga  sua,  p.  331.  St  Cyril,  of  Jerusalem,  Catech.  6,  p. 
54.  St.  Ambrose,  1.  4.  Hexam.  c.  8.  St.  Jerome  de 
Scriptoribus  Eccles.  in  Petro  &  in  Marco,  and  in  his 
Chronicon  ad  Annum  43  and  69.  Sulpitius  Severus, 
1.  2.  Hist.  St.  Augustine,  1.  de  Hser.  c.  1,  Epist.  53. 
].  2.  contra  Lit.  Petil.  c.  51.  St  John  Chrysostom,  Tom. 
5,  Horn.  12.  Orositus,  1.  7,  c.  6.  St.  Peter  Chrysologus, 
Epist  ad  Eutych.  St.  Optatus,  1.  2,  contra  Parmenia. 
Theodoret  in  Epist.  ad  Rom.  and  1.  1.  Hseret.  Fab.  c 
1,  &c 


CHAPTER  XVII. 

Of  the  Celibacy  of  the  Clergy, 

Q.  W hat  is  the  reason  why  the  Catholic  Clergy  are 
not  allowed  to  marry  ? 

A.  Because  at  their  entering  into  holy  Orders,  they 
make  a  solemn  promise  to  God  and  the  Church  to  live 
continently.  Now  the  breach  of  such  a  promise  as  this 
would  be  a  great  sin  :  w  itness  St.  Paul,  1  Tim.  v.  11, 
12,  where,  speaking  of  widows,  that  are  for  marrying, 
after  having  thus  engaged  themselves  to  God,  he  says, 
‘They  have  damnation,  because  they  have  castoff  their 
first  faith  ; 5  that  is,  their  solemn  engagement  made  to 
God. 

Q.  But  why  does  the  Church  receive  none  to  holy 
Orders,  but  such  as  are  willing  to  make  this  solemn 

engagement  ? 

A.  Because  she  does  not  think  it  proper  that  they, 
who  by  their  office  and  functions,  ought  to  be  wffiolly 
devoted  to  the  service  of  God,  and  the  care  of  souls, 
should  be  diverted  from  these  duties  by  the  distractions 
of  a  married  life.  1  Cor.  vii.  32,  33,  ‘He  that  is  un¬ 
married,  careth  for  the  things  that  belong  to  the  Lord, 
how  he  may  please  the  Lord :  but  he  that  is  married, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  169 

careth  for  the  things  that  are  of  the  world,  how  he  may 
please  his  wife.’ 

Q,.  But  was  it  always  a  law  in  the  Church  that  the 
clergy  should  abstain  from  marriage  ? 

A.  It  was  always  a  law  in  the  Church,  that  bishops, 
priests  and  deacons,  should  not  marry  after  having  re¬ 
ceived  holy  Orders ;  and  we  have  not  one  example,  in 
all  antiquity,  either  in  the  Greek  or  Latin  Church,  of 
any  such  marriage  :  but  it  has  been  at  some  times,  and 
in  some  places,  as  at  present  among  the  Greeks,  per¬ 
mitted  for  priests  and  deacons  to  continue  with  their 
wives  which  they  had  married  before  their  ordination, 
though  even  this  was  disallowed  by  many  ancient 
canons. 

The  27th  of  the  apostolic  canons  allows  none  of  the 
clergy  to  marry  but  those  that  are  in  the  minor  orders, 
that  is,  Lectors  and  Cantors.  The  Council  of  Neocse- 
sarea,  which  was  more  ancient  than  that  of  Nice,  in 
its  first  canon  orders,  that  if  a  priest  marries  he  would 
be  deposed.  The  Council  of  Ancyra,  which  was  held 
about  the  same  time,  orders  the  same  thing  with  regard 
to  deacons,  except  they  protested  at  the  time  of  their 
ordination  that  they  could  not  live  unmarried,  and  were 
therefore  presumed  to  be  dispensed  with  by  the  bishop. 
Concil.  Ancyra,  Can.  10. 

The  great  Council  of  Nice,  in  the  third  canon,  for¬ 
bids  clergymen  to  have  any  women  in  their  house, 
except  it  be  mother,  sister,  or  aunt,  &c.  A  caution, 
which  would  never  have  been  thought  on,  if  they  had 
been  allowed  to  have  wives. 

In  the  West,  the  Council  of  Illiberis,  which  was  held 
about  the  close  of  the  third  century,  canon  33,  com¬ 
mands  bishops,  priests,  deacons,  and  subdeacons  to  ab¬ 
stain  from  their  wives,  under  pain  of  degradation.  The 
second  Council  of  Arles,  can.  2,  ordains  that  no 
married  man  be  made  priest,  unless  he  promise  con¬ 
version,  that  is,  to  live  continently.  The  second  Coun¬ 
cil  of  Carthage,  can.  2,  ordains,  that  bishops,  priests, 
and  deacons,  should  live  continently,  and  abstain  from 
their  wives ;  and  this  because  the  Apostles  so  taught, 
and  all  antiquity  observed.  Ut  quod  Apostoli  docuerunt , 

15 


170  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Sy  ipsa  servavit  antiquitas ,  nos  quoqae  custodiamus. 
And  the  fifth  Council  of  Carthage,  anno  398,  can.  2, 
ordains  in  like  manner,  that  all  bishops,  priests,  and 
deacons  should  abstain  from  their  wives,  or  be  deposed. 
There  are  many  other  ancient  canons  to  the  like  effect, 
as  well  as  decrees  of  the  ancient  popes  ;  as  of  Siricius, 
in  his  epistle  to  Himmerius  bishop  of  Tarragona,  c.  7 ; 
of  Innocent  I.  in  his  epistle  of  Victricius  bishop  of 
Roan,  c.  9 ;  of  St.  Leo  the  Great,  epist.  82,  to  Anas- 
tasius,  c.  3  and  4. 

Hence  St.  Epiphanius,  who  flourished  in  the  East  in 
the  fourth  century,  in  his  great  work,  against  all  here¬ 
sies,  Haer.  59,  writes  thus :  ‘  The  Church  does  not 
admit  him  to  be  a  deacon,  priest,  bishop,  or  subdeacon, 
though  he  be  a  man  of  one  wife,  who  makes  use  of 
conjugal  embraces.’  He  adds,  that  this  ‘  is  observed 
in  those  places  chiefly  in  which  canons  of  the  Church 
are  exactly  kept,  which  being  directed  by  the  Holy 
Ghost,  aims  always  at  that  which  is  most  perfect ;  that 
those  who  are  employed  in  divine  functions  may  have 
as  little  as  can  be  of  worldly  distractions.’  And  St. 
Jerome,  epist.  50,  ‘  Bishops,  (says  he,)  priests,  and 
deacons,  are  chosen  either  virgins  or  widowers,  or  from 
the  time  of  their  priesthood  perpetually  chaste.’  He 
affirms  the  same  in  his  book  against  Vigilantius,  by  the 
name  of  the  Churches  of  the  East,  and  of  Egypt,  and 
of  the  see  Apostolic  ;  and  of  all  bishops,  in  his  book 
against  Jovinianus.  See  also  Origen,  Horn.  13,  upon 
Numbers  ;  Eusebius,  1.  1,  Demonstr.  Evang.  c.  9;  and 
St  John  Chrysostom,  Ilomil.  de  Patientia  Job. 

If  you  ask  the  reason,  why  the  Church  has  insisted 
so  much  in  all  ages  upon  this  point  of  discipline?  Be¬ 
sides  the  reason  alleged  above  out  of  St  Paul,  I  Cor. 
vii.  32,  33,  ‘The  reason  of  single  life  for  the  clergy,’ 
says  Mr.  Thorndyke,  an  eminent  Protestant  divine,  in 
his  letters  at  the  end  of  Just  Weights  and  Measures,  p. 
239,  ‘  is  firmly  grounded  by  the  fathers  and  canons  of 
the  Church  upon  the  precept  of  St  Paul,  forbidding 
man  and  wife  to  part,  unless  for  a  time  to  attend  unto 
prayer,  1  Cor.  vii.  5.  For  priests  and  deacons  being  con¬ 
tinually  to  attend  upon  occasions  of  celebrating  the  eu- 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  171 

charist.  which  ought  continually  to  be  frequented ;  if 
others  be  to  abstain  from  the  use  of  marriage  for  a  time, 
then  they  always.’  Thus  far  Mr.  Thorndyke. 

Q.  But  were  not  the  Apostles  married  ? 

A.  Some  of  them  were,  before  they  were  called  to 
the  apostleship  ;  but  we  do  not  find  that  they  had  any 
commerce  with  their  wives  after  they  were  called  by 
Christ.  St.  Jerome  expressly  affirms  that  they  had 
not,  Epist.  50.  And  this  seems  to  be  clear  from  St. 
Matt.  xix.  27,  where  St.  Peter  says  to  our  Lord,  Be¬ 
hold  we  have  forsaken  all  things  and  followed  thee. 
For  that  among  the  all,  which  they  had  forsaken,  wives 
also  were  comprehended,  is  gathered  from  the  enumera¬ 
tion  made  by  our  Saviour  in  the  29th  verse,  where  he 

expressly  nameth  wives.  Tt 

Q.  But  does  not  St.  Paul  say,  1  Cor.  ix.  5,  Have 
we  not  power  to  lead  about  a  sister,  a  wife,  as  well  as 

other  Apostles,’  &c.  ?  .  ,  ...  ,,  , 

A  The  Protestant  translation  has  wilfully  corrupted 

the  text  in  this  place  ;  it  should  have  been  translated,  a 
woman,  a  sister.  The  Apostle  speaks  not  of  his  wife ; 
for  it  is  visible  he  had  none,  from  1  Cor.  vn.  7,  8.  But 
he  speaks  of  such  pious  women,  as,  according  to  the 
custom  of  the  Hebrew  nation,  waited  upon  the  Apostles 
and  other  teachers,  serving  them  in  necessaries  ;  as 
they  had  done  also  upon  our  Lord  in  the  time  of  his 
mortal  life,  see  St.  Luke  viii.  2,  3.  Though  St.  Paul, 
that  he  might  be  less  burthensome  to  the  faithtuJ, 
chose  rather  to  serve  himself,  and  live  by  the  work  ot 

his  own  hands.  .  ..  ~ 

Q.  Does  not  the  Apostle,  1  Tim.  iii.  ^  and  12,  re¬ 
quire  that  bishops  and  deacons  should  be  the  ‘husbands 

of  one  wife  ?  ’  , 

A.  The  meaning  of  the  Apostle  is  not  that  every 

bishop,  priest,  or  deacon  should  have  a  wife ;  foi  he 
himself  had  none ;  and  he  declares,  1  Cor.  vii.  8,  ‘ 
say  to  the  unmarried  and  widows,  it  is  good  for  them 
if  they  abide  even  as  I.’  But  his  meaning  is,  that  none 
should  be  admitted  to  be  a  bishop,  priest,  or  deacon 
that  had  been  married  more  than  once  ;  which  law  has 
ever  since  been  observed  in  the  Catholic  Church :  for 


172  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

since  it  was  not  possible  in  those  days  of  the  first 
preaching  of  the  gospel  (when  there  were  few  or  no 
converts,  either  among  the  Jews  or  Gentiles,  but  such 
as  were  married)  to  have  found  a  sufficient  number  of 
proper  ministers  if  they  had  not  admitted  married  men, 
they  were  consequently  obliged  to  admit  such  to  the 
ministry ;  but  still  with  this  limitation,  provided  they 
had  not  been  twice  married.  But  now  the  Church  has 
a  sufficient  number  of  such  as  are  trained  up  to  a  sin¬ 
gle  life,  and  are  willing  to  embrace  perpetual  conti¬ 
nence;  and  therefore  prefers  such  to  the  ministry,  and 
is  authorized  so  to  do  by  the  Apostle,  1  Cor.  vii.  32,  33, 
38.  And  if,  after  having  consecrated  themselves  to 
God  in  this  kind  of  life,  they  should  be  for  looking  back, 
and  engaging  in  a  married  life,  they  are  expressly  con¬ 
demned  by  the  same  Apostle,  1  Tim.  v.  12. 

Q.  Is  it  not  said,  Heb.  xiii.  5,  4  Marriage  is  honour¬ 
able  in  all  ?  ’ 

A.  The  Protestant  translation  has  strained  the  text 
to  make  it  say  more  than  the  original,  which  may  full 
as  well  be  rendered  in  the  imperative  mood,  thus  :  4  let 
marriage  be  honourable  in  all,  and  the  bed  undefiled  ; 
for  whoremongers  and  adulterers  God  will  judge ;  ’ 
which  is  rendered  in  the  Protestant  translation  by  the 
imperative, 4  let  your  conversation  be  without  covetous¬ 
ness, ?  &c.  So  that  the  true  meaning  of  this  text  is, 
that  married  persons  should  not  dishonour  their  holy 
state  by  any  liberties  contrary  to  the  sanctity  of  it;  but 
not  to  allow  marriage  to  those  who  have  chosen  the 
better  part,  and  consecrated  themselves  by  vow  to  God. 

Q.  But  is  not  forbidding  marriage  called  a  doctrine 
of  devils  ?  1  Tim.  iv.  3. 

A.  It  certainly  was  so  in  those  of  whom  the 
Apostle  there  speaks,  viz.  the  Gnostics,  the  Marcion- 
ites,  the  Encratites,  the  Manicheans,  and  many  other 
heretics,  who  absolutely  condemned  marriage  as  the 
work  of  the  devil.  For  our  part,  no  body  reverences 
marriage  more  than  we  do;  for  we  hold  it  to  be  a 
sacrament,  and  forbid  it  to  none  but  those  that  have 
voluntarily  renounced  it  to  consecrate  themselves  more 
wholly  to  the  divine  service :  and  in  such  as  these 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  173 

St.  Paul  condemns  it  as  much  as  we ;  see  1  Tim.  v. 
12.  That  these  same  heretics  also  condemned  ab¬ 
solutely  the  use  of  all  kinds  of  meat,  not  on  fasting 
days  only,  (as  was  also  practised  by  the  Church,)  but 
at  any  time  whatsoever;  because  they  looked  upon  all 
flesh  to  be  from  an  evil  principle,  So  that  it  i&  evi- 
dent  these  were  the  men  of  whom  the  Apostle,  1  1  im. 
iv.  intended  to  speak. 

Q.  But  do  you  think  that  a  vow  of  contmency  so 
strictly  obliges  any  person,  that  it  would  be  a  sin  m 

such  a  person  to  marry  ?  „  n  , 

A.  Yes,  most  certainly  ;  because  the  law  ot  uocl 

and  nature  requires  that  we  should  keep  our  vows  to 
God.  Deut.  xxiii.  21,  22,  23,  ‘  When  thou  shalt  vow  a 
vow  unto  the  Lord  thy  God,  thou  shalt  not  slack  to  pay 
it :  for  the  Lord  thy  God  will  surely  require  it  of  thee  ; 
and  it  would  be  sin  in  thee.  But  if  thou  shalt  forbear 
to  vow,  it  shall  be  no  sin  in  thee.  That  which  is  gone 
out  of  thy  lips,  thou  shalt  keep  and  perform.  Psalm 
lxxvi  11,  ‘Vow  and  pray  unto  the  Lord  your  God. 
Eccles.  v.  4,  ‘  Pay  that  which  thou  hast  vowed.  Better 
it  is  that  thou  shouldst  not  vow,  than  that  thou  shouldst 
vow  and  not  pay.’  For  if  it  be  a  crime  to  break  our 
faith  with  man,  how  much  more  with  God  ?  It  you  say , 
that  the  state  of  continency  is  not  more  acceptable  to 
God  than  that  of  marriage,  and  therefore  cannot  be  the 
proper  matter  of  a  vow,  you  contradict  the  doctrine  ot 
the  Apostle,  1  Cor.  vii.  38,  ‘He  thatgiveth  his  virgin  m 
marriage,  doth  well  5  but  he  that  ^  1 V  G  th  ) 

better.’ 

Hence  St.  Augustine,  1.  de  Bono  Viduitatis,  c.  11, 
affirms,  that  the  breach  of  such  a  vow  ot  chastity  is 
worse  than  adultery:  and  St.  John  Chrysostom,  (ad 
Theodorum  Lapsum,)  ‘  Though  you  call  it  marriage  a 
thousand  times,  yet  I  maintain  it  is  much  worse  than 
adultery.’  Hence  the  Council  of  Illibens,  can.  13;  the 
fourth  Council  of  Carthage,  can.  104 ;  and  the  great 
Council  of  Chalcedon,  can.  15,  excommunicate  those 

who  presume  to  marry  after  such  a  vow.  What  would 

the  Church  of  those  ages  have  thought  of  a  religion  in¬ 
troduced  into  the  world  by  men  that  had  notoriously 

15  * 


174  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


broke  through  those  most  solemn  engagements,  and  who 
raised  the  fabric  of  their  pretended  reformation  upon 
thousands  of  broken  vows  ? 

Q.  But  all  have  not  the  gift  of  continency  ;  why  then 
should  the  first  reformers  be  blamed,  if,  finding  they 
had  not  this  gift,  they  ventured  upon  marrying  with 
nuns  ? 


A.  Continency  is  not  required  of  all,  but  such  as 
have  by  vow  engaged  to  keep  it:  and  therefore,  before 
a  person  engages  himself  by  vow,  he  ought  certainly  to 
examine  whether  he  has  a  call  from  God,  and  whether 
he  can  go  through  with  what  he  thinks  of  undertaking : 
but  after  he  has  once  engaged  himself  by  vow,  he  is 
not  now  at  liberty  to  go  back:  but  may  assure  himself, 
that  the  gift  of  continence  will  not  be  denied  him,  so 
that  he  uses  proper  means  to  obtain  and  preserve  it, 
particularly  prayer  and  mortification,  which,  because 
Luther  laid  aside,  by  quitting  his  canonical  hours  of 
prayer  and  other  religious  exercises,  to  which  he  had 
been  accustomed  in  his  convent,  no  wonder  if  he  had 
lost  the  gift  of  continency,  which  he  owns  lie  enjoyed 
whilst  he  was  a  popish  friar.  4  Whilst  I  was  a 
religious  (says  he)  I  observed  chastity,  obedience  and 
poverty:  and,  in  short,  being  wholly  disengaged  from 
the  cares  of  this  present  life,  I  wholly  gave  myself  up 
to  fasting,  watching  and  prayer.”  In  Gal.  1.  15,  t  5 
Witemb.  fol.  291.  2.  But  as  soon  as  he  commenced 
reformer,  to  demonstrate  that  he  was  changed  for  the 
worse,  he  declares,  he  had  so  far  lost  this  gift,  that  he 
could  not  possibly  live  without  a  woman.  Sermon,  de 
Matrim.  t  5,  fol.  119.  1. 

Q.  But  does  not  Christ  say,  concerning  continency, 
St.  Matt  xix.  11,  4  All  men  cannot  receive  this  saying :  ’ 
and  St.  Paul,  1  Cor.  vii.  9,  4  If  they  cannot  contain,  let 
them  marry :  for  it  is  better  to  marry  than  to  burn  ?  ’ 

A.  No:  both  these  texts  are  wilfully  corrupted  in 
the  Protestant  Testament  Where  he  speaks  not  of 
such  as  have  vowed  chastity,  but  of  other  Christians, 
whom  he  advises  rather  to  marry  than  to  burn  with 
unlawful  lust  here,  and  for  unlawful  lust  hereafter. 
And  the  same  advice  is  most  frequently  inculcated  by 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  175 

Catholic  divines.  But  as  for  those  that  have  vowed 
chastity,  they  must  make  use  of  other  means  to  prevent 
this  burning,  particularly  prayer  and  lasting.  But 
what  a  wretched  case  must  that  of  the  adversaries  of 
the  celibacy  of  the  clergy  be,  when  to  maintain  it  they 
have  in  so  many  places  wilfully  corrupted  the  scriptuie  . 
and  what  a  melancholy  case  it  must  be,  that  so  many 
thousands  of  well-meaning  souls  should  be  wretchedly 
deluded  with  the  pretence  of  God’s  pure  word,  when 
instead  of  this,  they  have  nothing  put  m  their  hands 
but  corrupted  translations,  which  present  them  with  a 
mortal  poison,  instead  of  the  food  of  life  P 


CHAPTER  XVIII. 

Of  Religious  Orders  and  Confraternities . 

Q.  What  is  the  meaning  of  so  many  religious 
Orders  in  the  Catholic  Church,  under  different  denom¬ 
inations  ?  are  not  all  Catholics  of  the  same  religion  f 

A.  Yes,  certainly,  all  Catholics,  and  consequently 
all  these  religious,  though  called  by  different  denomi¬ 
nations,  are  all  of  one  religion,  professing  one  and  the 
same  faith,  acknowledging  one  and  the  same  Church 
authority,  and  all  the  decisions  of  the  Church ;  subject 
to  one  and  the  same  head,  and  closely  united  together 

in  one  communion.  .  . 

Q.  In  what  then  do  these  religious  Orders  differ 

one  from  another,  if  they  are  all  of  one  religion  ? 

A  They  differ  in  having  different  rules  and  con¬ 
stitutions  prescribed  by  their  respective  founders  ;  diffe¬ 
rent  habits  ;  different  exercises  of  devotion  ana  penance  ; 
different  institutes;  some  wholly  sequestered  from  the 
world,  and  addicted  to  prayer  and  contemplation  ;  others 
employed  in  preaching,  teaching  and  converting  souls  ; 
others  tending  the  sick,  redeeming  captives,  &c.  so  as 
to  make  a  beautiful  variety  in  the  Church  of1 God  of 
different  companions,  all  tending  towards  Christian 
perfection,  though  by  different  exercises,  according  to 
the  spirit  of  their  respective  institutes. 


176  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


Q.  Are  not  all  these  religious  consecrated  to  God  by 
certain  vows  ? 

A .  Yes:  there  are  three  vows  which  are  common 
to  them  all,  viz.  of  poverty,  chastity,  and  obedience. 
By  the  vow  of  poverty,  they  renounce  all  property  to 
the  things  of  this  world,  so  as  to  hate  nothing  at  their 
own  disposal ;  by  the  vow  of  chastity,  they  renounce  all 
carnal  pleasures  ;  and  by  the  vow  of  obedience,  they 
give  up  their  own  will  to  follow  that  of  God  in  the  per¬ 
son  of  their  superior. 

Q,.  How  do  we  know  that  this  voluntary  poverty, 
perpetual  chastity,  and  entire  obedience,  are  agreeable 
to  God  ? 

A.  That  voluntary  poverty,  or  renouncing  the  goods 
and  possessions  of  this  world,  is  agreeable  to  God,  is 
evident  from  St.  Matt.  xix.  21,  ‘If  thou  wilt  be 
perfect,  go  and  sell  all  thou  hast,  and  give  to  the  poor, 
and  thou  shalt  have  a  treasure  in  heaven ;  and  come 
and  follow  me.’  That  perpetual  chastity  is  agreeable 
to  God,  is  no  less  evident,  from  St.  Matt  xix.  12, 
‘  There  be  eunuchs,  which  have  made  themselves  eu¬ 
nuchs  for  the  kingdom  of  heaven’s  sake — he  that  is 
able  to  receive  it,  let  him  receive  it.’  And  that  an 
entire  obedience  to  lawful  superiors  must  needs  be 
agreeable  to  the  divine  Majesty,  is  evident,  because 
obedience  is  better  than  sacrifice ;  since  by  obedience 
we  give  up  to  God,  and  for  God,  that  which  is  nat¬ 
urally  most  dear  to  us,  viz.  our  liberty,  and  that  which 
stands  most  in  the  way  of  our  soul’s  welfare,  viz.  our 
own  will  and  self  love. 

Q.  Ought  any  Christians  to  embrace  this  state  of 
life  without  a  call  from  God  ? 

A.  No,  certainly  ;  it  would  be  rashness  to  attempt  it. 

Q.  How  shall  any  person  know  if  he  have  a  call  from 
God  to  this  state  of  life? 

A.  By  consulting  God,  his  Director,  and  his  own 
heart.  In  choosing  a  state  of  life  every  one  ought  to 
consult  God,  in  the  first  place,  by  fervent  prayer, 
begging  daily  of  him  like  the  convert,  St.  Paul,  Acts 
ix.  6,  ‘Lord,  what  wilt  thou  have  me  to  do?*  He 
ought  also  to  consult  with  a  virtuous  and  prudent 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  177 

director,  and  to  lay  open  to  him  the  inclinations  of  his 
heart,  and  the  motives  upon  which  he  is  inclined  to 
embrace  this  kind  of  life;  for  there  is  no  better  proof 
of  a  call  from  God  than  when  a  person,  after  having 
consulted  God  by  prayer,  finds  in  himself  a  strong  in¬ 
clination  to  a  religious  life,  and  that  for  a  long  time, 
and  upon  motives  which  have  nothing  in  them  of  self 
love,  but  are  such  as  could  not  be  suggested  but  by  the 
grace  of  God. 

Q.  What  are  the  motives  upon  which  a  Christian 
should  embrace  a  religious  life  ? 

A.  To  do  penance  for  his  sins ;  to  fly  from  the 
dangers  and  corruptions  of  this  wicked  world  ;  to  con¬ 
secrate  himself  wholly  to  the  service  of  God,  and 
sanctify  himself  by  the  exact  observance  of  his  vows, 
and  all  the  exercises  of  a  religious  life  ;  and  to  tend 
without  ceasing  to  Christian  perfection. 

Q.  But  may  it  not  be  feared,  that  young  persons 
may  too  rashly  engage  themselves  by  vows  in  a 
religious  state  for  which  they  are  not  fit  ? 

A.  To  prevent  this  inconvenience,  the  Catholic 
Church  suffers  none  to  be  professed  in  any  order  of 
men  or  women  without  a  year’s  noviceship,  by  way  of 
probation  or  trial. 

Q.  Is  a  religious  state  of  life  very  ancient  in  the 
Church  of  God  ? 

A.  Yes,  very  ancient;  for  not  to  mention  St.  John 
Baptist’s  life  in  the  wilderness,  St.  Luke  i.  30,  and 
the  lives  of  the  first  Christians  of  Jerusalem,  who  had 
all  things  common,  and  sold  their  possessions  and 
goods,  continuing  daily  with  one  accord  in  the  temple, 
&c.  Acts  ii.  44,  45,  46,  in  which  they  exhibit  a  speci¬ 
men  of  a  religious  life ;  we  learn  from  the  most  certain 
monuments  of  antiquity,  that  even  in  the  three  first 
centuries  there  were  religious  men,  whom  Eusebius 
calls  Ascetae,  and  great  numbers  of  nuns  or  virgins 
consecrated  to  God  ;  though  neither  the  one  nor  the 
other  was  as  yet  formed  into  the  regular  monasteries 
till  the  beginning  of  the  fourth  century. 

About  the  middle  of  the  third  century,  St.  Paul  the 
first  hermit,  flying  from  the  fury  of  the  persecution 
begun  by  Decius,  in  the  year  289,  retired  into  the 


178  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

desert  of  Thebais,  and  there  passed  ninety  years  and 
upwards  in  a  lonesome  cave,  in  conversation  with  God. 
His  wonderful  life  is  extant,  written  by  St.  Jerome. 

About  the  year  271,  St.  Anthony,  a  young  gentleman 
of  Egypt,  left  his  estate  and  the  world  to  consecrate 
himself  to  a  religious  life.  He  found,  at  his  first  re¬ 
tirement,  some  others  that  had  already  undertaken  that 
kind  of  life,  though  few  in  number,  and  those  living 
near  the  towns  or  villages ;  but  he,  by  his  example, 
drew  great  numbers  after  him  into  the  desert,  and  is 
generally  looked  upon  as  the  author  and  father  of  a 
monastic  life.  His  life  is  written  by  the  great  St.  Atha¬ 
nasius,  and  is  full  of  excellent  lessons  of  spirituality. 

About  the  year  313,  St  Pachomius  retired  from  the 
world,  and,  after  having  lived  some  time  in  solitude 
with  St.  Palemon,  became  the  father  of  many  religious, 
and  the  first  founder  of  the  famous  congregation  of 
Tabenne,  to  which  he  prescribed  a  rule  which  he  had 
received  from  an  angel. 

From  these  beginnings,  the  deserts  of  Egypt  and  of 
Thebais  soon  were  peopled  with  innumerable  solita 
ries,  and  all  those  parts  were  full  of  religious  of  both 
sexes  of  admirable  virtue  ;  insomuch,  that  w'hen  Rufinus 
visited  those  countries  in  the  latter  end  of  the  fourth 
century,  he  found  in  the  city  of  Oxyrincus  alone,  ten 
thousand  religious  men,  and  twenty  thousand  nuns. 

From  Egypt,  this  kind  of  life,  so  agreeable  to  the 
principles  of  the  gospel,  and  the  spirit  of  Christianity, 
quickly  spread  itself  though  all  parts  of  the  world  in¬ 
habited  by  Christians.  St  Hilarian,  having  learned 
St.  Anthony’s  way  of  living,  began  to  practise  the  like 
in  Palestine  about  the  beginning  of  the  fourth  century; 
and  that  country  also  was  quickly  replenished  with 
religious  men  and  women  :  whilst  St.  James,  afterwards 
hishop  of  Nisibis,  St.  Julian  Sabas,  and  other  great 
servants  of  God,  whose  lives  and  miracles  are  recorded 
by  Theodoret  in  his  Philotheus,  propagated  the  same 
way  of  living  in  Syria  and  Mesopotamia.  About  the 
same  time,  or  not  long  after,  the  deserts  of  Pontus  and 
Cappadocia  began  also  to  be  inhabited  by  religious 
men,  whose  manner  of  life  was  embraced  by  those  two 
great  lights  of  the  Church,  St  Gregory  Nazianzen  and 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


179 


St.  Basil ;  the  latter  of  which  composed  an  excellent 
rule  for  his  religious,  professed  to  this  day  by  the 
Greek  and  Russian  monks,  and  by  some  in  Poland  and 

11  As  for  the  Western  parts  of  the  Church,  we  find  that 
the  monastic  life  had  already  gained  a  great  footing 
there  in  the  fourth  century.  St.  Augustine  informs  us 
of  a  monastery  near  the  walls  of  Milan,  full  of  good 
religious  men,  under  the  care  of  St,  Ambrose,  1.  », 
Confess,  chap.  6.  And  of  several  such  religious  socie¬ 
ties  at  Rome,  in  his  book  of  the  Manners  of  the  Catho¬ 
lic  Church,  chap.  33.  Of  a  religious  house  near 
Treves,  in  Germany,  where  two  courtiers,  upon  reading 
the  life  of  St.  Anthony,  consecrated  themselves  to  God, 

1,  8,  Confess,  c.  6,  And  the  same  St.  Augustine,  upon 
his  return  into  Africa,  ader  his  conversion,  propagated 
the  same  kind  of  life  in  that  part  of  the  world  also. 

In  France,  the  great  St,  Martin,  bishop  of  lours,  in 
the  fourth  century,  whose  apostolic  life  and  miracles 
are  recorded  by  Sulpicius  Severus,  founded  the  mo¬ 
nastery  of  Marmoutier,  in  which  he  united  together  in 
one  the  clerical  and  monastical  life,  as  St.  Fuse  bins 
had  done  before  him  at  Verceli  in  Piedmont.  But  the 
most  famous  monastery  in  all  France  was  that  of  the 
isle  of  Lerines,  founded  towards  the  close  of  the  fourth 
century,  by  St.  Honoratus,  afterwards  bishop  of  Arles  ; 
which  was  the  fruitful  parent  of  many  great  saints  and 
illustrious  prelates. 

As  for  our  British  islands,  though  we  know  not  the 
particular  time  when  the  first  monasteries  began  to  be 
established,  yet  we  are  assured,  that  we  were  not  long 
behind  our  neighbours  in  embracing  this,  kind  of  life. 
The  monastery  of  Bangor,  in  W ales,  in  which  there 
were  above  two  thousand  monks,  was  veiy  ancfen  *, 
and  we  are  told  of  an  ancient  monastery  at  Winches¬ 
ter,  before  the  English  Saxons  came  over  into  this 
land.  As  for  Ireland,  St,  Patrick,  who  established 
Christianity  there,  settled  also  the  monastic  discipline 
amongst  his  converts;  which  from  thence  was  propa¬ 
gated  to  the  Piets  in  Scotland,  by  St.  Columba,  alias 
Columkil,  the  apostle  of  that  nation,  who  having  hist 


V 


180  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


fouhded  in  Ireland  the  famous  abbey  of  Dearmach, 
afterwards  passing-  into  Scotland,  founded  that  of  the 
isle  of  Hy ;  from  which  two  monasteries  many  others, 
as  well  in  Ireland  as  in  Scotland,  had  their  origin  as 
following  the  institute  of  the  aforesaid  St.  Cohimba, 
of  whom  Ven.  Bede,  in  his  third  book  of  Ecclesiastical 
History  of  the  English  Church,  chap.  4,  writes  thus : 
‘  Of  whose  life  and  words  (he  speaks  of  St.  Columba) 
some  writings  are  said  to  be  preserved  by  his  disciples. 
But  whatsoever  he  has  himself,  this  we  know  of  him 
for  certain,  that  he  has  left  successors  renowned  for 
much  continency,  the  love  of  God,  and  regular  ob¬ 
servance.’ 

From  this  monastery  of  the  isle  of  Hy,St.  Aidan,  the 
first  bishop  of  Lindisfarn,  and  many  other  apostolic 
preachers  came,  who  preached  and  established  Chris¬ 
tianity  among  the  Northern  English,  as  St.  Augustine 
and  his  companions  did  amongst  those  of  the  South, 
St.  Felix  amongst  the  East  English,  and  St.  Birinus 
amongst  those  of  the  West. 

Q.  I  should  be  glad  to  know  which  are  the  chief 
religious  Orders  that  flourish  at  present  in  the  Church 
of  God  ;  together  with  the  names  of  their  founders,  the 
time  of  their  first  institution,  &c. 

A.  I  shall  endeavour  to  satisfy  you  as  briefly  as  I  can. 
And,  first  as  to  the  East.  The  Orders  that  flourish 
there,  are  those  of  St.  Anthony,  and  of  St.  Basil,  of 
which  we  have  spoken  already. 

In  the  West,  St.  Augustine,  upon  his  return  into 
Africa,  about  the  year  390,  with  divers  others  his  com¬ 
panions,  entered  into  a  religious  society,  wherein  he 
lived  for  three  years  before  his  coming  to  Hippo.  And 
after  his  coming  to  that  city,  where  he  -was  first  made 
priest,  and  afterward  bishop,  he  erected  a  monastery 
within  his  own  house,  living  there  with  his  clergy  in 
common ;  to  which  institute  the  Canon  regulars  of  St. 
Augustine  owe  their  original,  who  have  flourished  ever 
since  in  the  Church  of  God,  and  have  branched  out  into 
divers  congregations,  as  that  of  St  John  Lateran,  that 
of  St  Victor,  of  St  Genovefa,  &c.  As  the  hermits  of 
St.  Augustine’s  Order,  commonly  called  Austin  friars, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED  181 

derive  their  institute  from  his  first  religious  society, 
before  his  coming  to  Hippo.  Those  hermits  were 
translated  from  the  deserts  into  towns,  by  pope  Inno¬ 
cent  the  Fourth,  to  the  end  that  their  godly  conversa¬ 
tion  might  he  more  profitable  to  their  neighbours. 
From  this  Order  Luther  apostatized  in  the  lbth  cen¬ 
tury,  and  like  the  dragon,  Revel,  xn.  4,  ‘  drew  with 
him  the  third  part  of  the  stars  of  heaven,  (that  is,  great 
numbers  of  religious  of  all  denominations,) k  and  cast 

them  to  the  earth.’ 

Towards  the  end  of  the  5th  century,  St.  Benedict, 
vulgo  Bennet,  retired  from  the  world  ;  and  after  having 
practised  for  many  years  a  religious  life  m  a  most 
eminent  degree  of  perfection,  founded  twelve  monas¬ 
teries  in  Latium  ;  and  the  thirteenth  at  Mount  Cassim, 
in  the  kingdom  of  Naples,  from  which  he  happily 
passed  to  the  mountain  of  eternity,  in  the  sixth  century. 
He  composed  an  excellent  rule,  which  was  afterwards 
embraced  by  almost  all  the  religious  of  the  West,  till 
towards  the  twelfth  century,  and  has  furnished  the 
Church  of  God  with  innumerable  prelates  and  aposto¬ 
lic  men,  and  heaven  with  innumerable  saints,  lne 
wonderful  life  of  St.  Benedict  was  written  by  St. 

Gregory  the  Great  in  his  dialogues. 

From  the  rule  of  St.  Benedict  many  other  Orders 
have  sprung,  besides  the  Benedictines,  as  the  Cluma- 
censes,  so  called  from  their  first  abbey  of  Cluny  in 
France  These  were  instituted  by  St.  Odo,  in  the 
tenth  century,  and  for  a  long  time  flourished  in  great 
sanctity.  The  Camaldulenses,  institutes  by  St.  It o- 
muald,  amongst  the  Apennine  mountains  about  the 
year  1000,  and  to  this  day  edifying  the  Church,  yielding 
a  sweet  odour  of  sanctity  to  all  that  come  near  them. 
The  monks  of  Valombrosa,  instituted  by  St.  John  Gaul- 
bert  in  the  11th  century,  and  called  from  the  place  of 
their  first  institution.  The  Cistercians,  so  called  from 
their  first  abbey,  founded  about  the  end  of  the  eleventh 
century  by  St.  Robert,  abbot  of  Molesme  in  France. 
St.  Robert  being  obliged  to  return  to  his  abbey  ot 
Molesme,  left  for  his  successor,  St.  Albencus,  who  was 
succeeded  by  St  Stephen  Harding,  an  Englishman, 

16 


152  THE  CATHOLIC  CHRISTIAN  INSTRUCTED, 

who  had  the  happiness  to  receive  St.  Bernard  into  his 
society,  by  whose  preaching  and  miracles  this  Order 
was  wonderfully  propagated,  and  the  religious  of  it, 
from  him,  are  commonly  called  Bernardines.  Of  this 
Order  is  the  famous  abbey  of  La  Trape  in  France, 
which  in  these,  our  days,  has  renewed  the  austerities 
and  abstracted  lives  of  the  primitive  religious.  I  pass 
over  several  other  religious  professing  the  rule  of  St. 
Benedict,  as  the  Silvesterines,  the  Grandimontenses, 
the  Celestines,  so  called  from  St.  Peter  Celestine  their 
founder,  the  Olivetants,  &c. 

Towards  the  end  of  the  eleventh  century,  St.  Bruno, 
a  doctor  of  Paris,  with  six  companions,  retired  from 
the  world  to  the  desert  mountains  of  Carthusia,  in  the 
diocess  of  Grenoble  in  Dauphine,  and  there  laid  the 
foundation  of  the  Order  of  the  Carthusians,  formerly  in 
England  called  the  Charter-house  monks ;  who  to  this 
day  have  happily  preserved  their  primitive  fervour, 
keeping  perpetual  silence,  (only  when  they  are  singing 
the  praises  of  God,)  perpetual  abstinence,  wearing  al¬ 
ways  a  rough  hair  shirt,  and  continually  employed  in 
prayer  and  contemplation. 

About  the  year  1120,  St  Norbet,  who  had  ex¬ 
changed  the  court  life  for  the  voluntary  poverty 
recommended  by  the  gospel,  founded  an  Order  of 
Canon  regulars,  from  him  called  Norbertines,  and 
Premonstratenses,  from  Premonte,  the  place  of  their 
first  abbey,  in  the  diocess  of  Laon  in  France. 

In  the  same  age  also  was  instituted  in  France,  the 
Order  of  the  blessed  Trinity,  for  the  redemption  of  cap¬ 
tives  out  of  the  hands  of  infidels,  by  St.  Johnde  Matha, 
and  St.  Felix  de  Valois,  two  holy  priests  and  solitaries 
invited  to  this  charitable  work  by  divine  visions.  As 
in  the  following  a^e  another  Order  was  instituted  in 
Spain  for  the  same  end,  by  St.  Peter  Nolascus.  This 
is  commonly  called,  the  Order  of  our  Lady  de  Mercede, 
or  of  the  redemption. 

About  the  year  1200,  the  Carmelites  were  first 
brought  into  Europe,  and  were  quickly  spread  through 
all  parts  of  Christendom,  wrhere  they  have  flourished  ex¬ 
ceedingly  :  nowhere  more  than  heretofore  in  England, 
where  from  the  colour  of  their  mantles  they  were  called 


THE  CATHOLI0  CHRISTIAN  INSTRUCTED. 


1® 


white  friars.  These  were  original  y  hermits  living  upon 
Mount  Carmel,  who  whilst  the  Christians  were  m  pos¬ 
session  of  Syria  and  the  Holy  Land,  were  assembled 
together  by  Aimeric  the  patriarch  of  Antioch,  and l  re¬ 
ceived  a  rule  from  Albert  patriarch  of  Jerusalem.  Tins 
rule  was  afterwards  mitigated  by  the  pope ,  but  em¬ 
braced  again  in  its  full  extent  by  St.  Theresa  m  the  lbUi 
century,  and  by  the  friars  and  nuns  that  Mow  her 
form,  and  are  called  Discalced,  or  barefoot  Carmehtes. 

Not  loner  after  the  Carmelites  coming  into  Rurop  , 
God  was  pleased  to  raise  two  new  Orders,  which  have 
flourished  from  that  time  to  this  day ;  and  furnished 
the  Church  with  several  popes,  innumerable  cardinals, 
bishops,  ecclesiastical  writers,  and  apostolic  men ;  a, 
have  both  been  very  fruitful  in  saints,  viz.  1  ne  Order 

of  St  Dominick,  and  that  of  St.  Francis.  The  Domini¬ 
cans  or  Friars  Preachers,  were  instituted  for  preachm* 
the  o-ospel  to  infidels  and  sinners,  which  they  have  done 
with  great  success.  These  were  formerly  in  our  coun¬ 
try  called  Black  Friars,  from  the  colour  of  their  cloak 
o/’outward  habit,  which  is  black,  as  the  Franciscans 
were  called  Gray  Friars.  St.  Francis  would  have  his 
religious,  for  humility,  called  Friars  Minors,  whom  he 
trained  up  in  great  poverty  and  pename.  And  so 
great  and  speedy  was  the  increase  of  this  Older,  that 
fn  a  chapter  held  by  the  saint  himself,  at  Assisium, 
there  were  assembled  no  less  than  five  thousand  reli- 
2-ious  This  Order  at  present  is  the  most  numerous  m 
the  Church  of  God,  and  is  divided  into  three  chief 
branches  under  their  respective  generals,  viz.  the  Co 
vensuals,  the  Observants,  and  the  Capuchins.  ^  T 
Observants  are  again  subdivided  into  Cordelier^, 
collects,  &c.  Besides  which,  there  is  the  congregation 
of  St.  Peter  of  Alcantara,  which  is  the  strictest  of  all. 
The  nuns  who  follow  the  rule  of  St.  Francis,  are  com¬ 
monly  called  Poor  Clares,  from  St.  Clare,  who  first 
received  the  habit  from  St.  Francis,  and  was  the  first 
abbess.  Besides  these  there  are  Capuclnnesses  or 
Penitents,  nuns  of  the  third  Order  of  St.  Francis,  &c. 

Other  Orders,  that  have  been  founded  between  the 

beginning  of  the  thirteenth  century  an^the^,1X^-n 
are  the  Servites,  or  servants  ol  the  blessed  Virgin, 


184  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

instituted  about  1232,  by  seven  gentlemen  of  Florence, 
who  retired  themselves  to  a  neighbouring  mountain  to 
do  penance;  the  Crucigeri,  or  Clutched  Friars,  though 
these,  by  some,  are  supposed  to  have  been  much  more 
ancient;  the  Jesuati,  instituted  by  St.  John  Colombin, 
anno  1356  ;  the  Brigittins,  by  St.  Brigit,  anno  1360 ; 
the  Hieronnimites,  by  Pedro  Ferdinando,  anno  1383 ; 
the  Minims,  by  St.  Francis  of  Paula,  about  the  year 
1450,  &c. 

The  sixteenth  century  gave  rise  to  several  new 
Orders :  the  Theatins,  or  Regular  Clerks,  were  insti¬ 
tuted  anno  1528,  by  St.  Cajetanus  Thianaeus,  a  man 
of  apostolic  life.  This  Order  flourishes  very  much  in 
Italy,  as  well  as  the  Barnabites,  or  Clerics  Regular  of 
St.  Paul. 

The  Jesuits,  or  Society  of  Jesus,  were  instituted  by 
St.  Ignatius  of  Loyola,  anno  1540,  as  a  troop,  or  com¬ 
pany  of  auxiliaries,  to  assist  the  pastoral  clergy  in  that 
time  of  the  Church’s  greatest  necessity  ;  to  labour  in 
the  conversion  and  sanctification  of  souls ;  to  train  up 
youth  in  piety  and  learning;  to  defend  fhe  faith  against 
heretics,  and  propagate  it  amongst  infidels:  in  all  which 
particulars,  this  Order  has  done  signal  services  to  the 
Church  in  these  two  last  centuries. 

About  the  same  time,  .St.  John  de  Deo  founded  an 
Order  of  religious  brethren,  to  take  care  of  the  sick, 
and  to  provide  for  them  all  necessary  assistance  both 
for  soul  and  body. 

In  the  beginning  of  the  seventeenth  century,  St. 
Francis  de  Sales,  bishop  of  Geneva,  instituted  the 
Order  of  the  nuns  of  the  Visitation  of  the  blessed  Vir¬ 
gin.  And  thus  have  I  given  you  a  short  account  of 
the  chief  orders  that  flourish  in  the  Church. 

Besides  these  religious  Orders,  there  are  certain 
regular  congregations  of  clergy  living  in  common, 
though  not  under  the  tie  of  religious  vows:  as  the 
Oratorians,  instituted  by  St.  Philip  Nerius,  in  the  ^six¬ 
teenth  century  ;  the  Fathers  of  the  Christian  Doctrine 
the  Lazarians,  or  Fathers  of  the  Mission,  &c. 

Q.  Are  there  not  also  many  confraternities  amongst 
the  Catholics,  in  which  many  of  the  laity  are  enrolled  ? 
pray  what  is  the  meaning  of  these  confraternities  ? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


185 


A.  These  confraternities,  or  brotherhoods,  are  cer¬ 
tain  societies  or  associations,  instituted  for  the  en¬ 
couragement  of  devotion,  or  for  promoting  of  certain 
works  of  piety,  religion,  and  charity  ;  under  some  rules 
or  regulations,  though  without  being  tied  to  them,  so 
far  as  that  the  breach  or  neglect  of  them  would  be  sin¬ 
ful.  The  good  of  these  confraternities  is,  that  thereby 
good  works  are  promoted,  the  faithful  are  encouraged 
to  frequent  the  sacraments,  to  hear  the  word  of  God, 
mutually  to  assist  one  another  by  their  prayers,  &c. 


CHAPTER  XIX. 

Of  the  Sacrament  of  Matrimony ,  and  of  the  JVuptial 

Benediction » 

Q.  When  was  matrimony  instituted? 

A.  It  was  first  instituted  by  God  Almighty  between 
our  first  parents  in  the  earthly  Paradise,  Gen.  li.  and 
this  institution  was  confirmed  by  Christ  in  the  New 
Testament,  St.  Matt  xix.  4,  5,  6,  where  he  concludes, 
‘  What  God  hath  joined  together,  let  no  man  put  asun¬ 
der.’  And  our  Lord,  to  show  that  this  state  is  holy, 
and  not  to  be  condemned  or  despised,  was  pleased  to 
honour  it  with  his  first  miracle,  wrought  at  the  wedding 
of  Cana,  St.  John  ii. 

Q.  What  are  the  ends  for  which  matrimony  is  in¬ 
stituted  ? 

A.  For  the  procreation  of  children,  which  may  serve 
God  here,  and  people  heaven  hereafter ;  for  a  remedy 
against  concupiscence,  and  for  the  benefit  ot  conjugal 
society,  that  man  and  wife  may  mutually  help  one 
another,  and  contribute  to  one  another’s  salvation. 

Q,.  How  do  you  prove  that  matrimony  is  a  sacra¬ 
ment  ? 

A.  Because  it  is  a  conjunction  made  and  sanctified 
by  God  himself,  and  not  to  be  dissolved  by  any  power 
of  man,  as  being  a  sacred  sign  or  mysterious  represen¬ 
tation  of  the  indissoluble  union  of  Christ  and  his  Church* 

16  * 


186  THE  CATHOLIC  CHRISTIAN  INSTRUCTED 

Hence  St.  Paul,  Eph.  v.  31,  32,  expressly  calls  it  a 
‘  gTeat  sacrament  or  mystery,’  with  regard  to  Christ  and 
his  Church ;  and  as  such  it  has  been  always  ac¬ 
knowledged  in  the  Catholic  Church.  See  St  Ambrose, 
1.  1,  de  Abraham,  e.  7 ;  St.  Augustine,  1.  de  Bono  Con- 
jug.  c.  18  and  24.  1.  de  Fide  et  Operibus,  c.  17.  1.  de 
Nuptis  et  Concep.  10,  &c. 

Q.  Does  matrimony  give  grace  to  those  that  re¬ 
ceive  it? 

A.  Yes,  if  they  receive  it  in  the  dispositions  that 
they  ought,  it  gives  a  grace  to  the  married  couple  to 
love  one  another  according  to  God,  to  restrain  the  vio¬ 
lence  of  concupiscence,  to  bear  with  one  another’s 
weaknesses,  and  to  bring  up  their  children  in  the  fear 
of  God. 

Q,.  How  comes  it  then  that  some  marriages  are  un¬ 
happy,  if  matrimony  be  a  sacrament  which  gives  so 
great  a  grace  ? 

A.  Because  the  greatest  part  do  not  receive  it  in  the 
dispositions  they  ought :  they  consult  not  God  in  their 
choice,  but  only  their  own  lust  or  temporal  interest ; 
they  prepare  not  themselves  for  it,  by  putting  them¬ 
selves  in  the  state  of  grace  ;  and  too  often  are  guilty  of 
freedoms  before  marriage,  which  are  not  allowable  by 
the  law  of  God. 

Q.  In  what  dispositions  ought  persons  to  receive  the 
sacrament  of  matrimony  ? 

A.  They  ought  to  be  in  a  state  of  grace,  by  con¬ 
fession  :  their  intention  ought  to  be  pure,  viz.  to  em¬ 
brace  this  holy  state  for  the  ends  for  which  God  insti¬ 
tuted  it ;  and  if  they  be  under  the  care  of  parents,  &c. 
they  ought  to  consult  them,  and  do  nothing  in  this  kind 
without  their  consent. 

Q.  In  what  manner  does  the  Catholic  Church  pro¬ 
ceed  in  the  administration  of  matrimony  ? 

m 

A.  1st,  She  orders  that  the  banns  should  be  pro¬ 
claimed  on  three  Sundays,  or  festival-days,  before  the 
celebration  of  marriage ;  to  the  end,  that  if  any  one 
knows  any  impediment  why  the  parties  may  not  by  the 
law  of  God,  or  his  Church,  be  joined  in  matrimony,  he 
may  declare  it. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


187 


2dly,  The  parties  are  to  be  married  by  their  own 
parish  priest,  in  the  presence  of  two  or  three  witnesses. 

3dly,  The  parties  express,  in  the  presence  of  the 
priest,  their  mutual  consent,  according  to  the  usual 
form  of  the  Church  ;  after  which  the  priest  says,  I  join 
you  in  matrimony,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  Amen. 

4thly.  The  priest  blesses  the  ring  according  to  this 
form. 

V .  Our  help  is  in  the  name  of  the  Lord. 

A.  Who  made  heaven  and  earth. 

V.  O  Lord  hear  my  prayer. 

A.  And  let  my  cry  come  to  thee. 

V.  The  Lord  be  with  you. 

A.  And  with  thy  spirit. 

Let  us  pray. 

Bless,  ^  O  Lord,  this  ring,  which  we  bless  in 
thy  name,  that  she  that  shall  wear  it,  keeping  inviolable 
fidelity  to  her  spouse,  may  ever  remain  in  peace  and 
in  thy  will,  and  always  live  in  mutual  charity.  Through 
Christ  our  Lord.  Amen. 

Then  the  priest  sprinkles  the  rin^  with  Holy  water ; 
and  the  bridegroom  taking  it,  puts  it  on  the  fourth  fin¬ 
ger  of  the  left  hand  of  the  bride,  saying,  ‘  In  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen.’  Here  also,  according  to  the  custom  of  Ireland, 
the  bridegroom  puts  some  gold  and  silver  into  the  hand 
of  the  bride,  saying,  ‘With  this  ring  I  thee  wed,  this 
gold  and  silver  I  give  thee,  and  with  all  my  worldly 
goods  I  thee  endow.’ 

After  this  the  priest  says,  V.  Confirm,  O  God,  this 
which  thou  hast  wrought  in  us.  A.  From  thy  holy 
temple  which  is  in  Jerusalem.  Lord  have  mercy  on 
us.  Christ  have  mercy  on  us.  Lord  have  mercy  on 
us.  Our  Father,  &c.  And  lead  us  not  into  temptation. 
A.  But  deliver  us  from  evil.  V.  Save  thy  servants. 
A.  Trusting  in  thee,  O  my  God.  V.  Send  them  help, 
O  Lord,  from  thy  sanctuary.  A.  And  defend  them 
from  Sion.  V.  Be  to  them,  O  Lord,  a  tower  of  strength 


188  THE  CATHOLIC  CHRISTIAN  INSTRUCTED* 

§ 

A.  Against  the  face  of  the  enemy.  V.  O  Lord  hear 
my  prayer.  A.  And  let  my  cry  come  to  thee.  V* 
The  Lord  be  with  you.  A.  And  with  thy  spirit. 

Let  us  pray. 

Look  down,  O  Lord,  we  beseech  thee,  upon  those 
thy  servants,  and  afford  thy  favourable  assistance  to 
thy  own  institution,  by  which  thou  hast  ordained  the 
propagation  of  mankind ;  that  they  who  are  joined 
together  by  thy  authority,  may  be  preserved  by  thy 
aid.  Through  Christ  our  Lord.  Amen. 

5thly,  After  this,  if  the  nuptial  benediction  is  to  be 
given,  the  priest  says  the  Mass  appointed  in  the  Missal, 
for  the  bridegroom  and  the  bride  ;  and  having  said  the 
Pater  JYoster ,  turning  about  to  the  new  married  couple, 
he  says  over  them  the  following  prayers. 

Let  us  pray. 

Mercifully  give  ear,  O  Lord,  to  our  prayers,  and  let 
thy  grace  accompany  this  thy  institution,  by  which 
thou  hast  ordained  the  propagation  of  mankind;  that 
this  tie,  which  is  made  by  thy  authority,  may  be 
preserved  by  thy  grace.  Through  our  Lord  Jesus 
Ciirist,  &c* 

Let  us  pray. 

O  God,  who  by  thy  omnipotent  hand  didst  create  all 
things  of  nothing !  who  at  the  first  forming  of  the 
world  having  made  man  to  the  likeness  of  God,  didst 
out  of  his  flesh  make  the  woman,  and  give  her  to  him 
for  hi3  help,  and  by  this  didst  inform  us  that  what  in 
its  beginning  was  one,  ought  never  be  separated: 
O  God,  who  by  so  excellent  a  mystery  hast  consecrated 
this  union  of  both  sexes,  that  thou  wouldst  have  it  be 
a  type  of  that  great  sacrament  which  is  betwixt  Christ 
and  his  Church :  O  God,  by  whom  this  contract  and 
mutual  commerce  has  been  ordained,  and  privileged 
with  a  blessing,  which  alone  has  not  been  recalled, 
either  in  punishment  of  original  sin,  or  by  the  sentence 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  189 

of  the  flood,  mercifully  look  on  this  thy  servant  the 
bride,  who  being  now  to  be  given  in  marriage,  earn¬ 
estly  desires  to  be  received  under  thy  protection.  May 
love  and  peace  abound  in  her;  may  she  marry  in  Christ 
faithful  and  chaste ;  may  she  ever  imitate  those  holy 
women  of  former  times  ;  may  she  be  as  acceptable  to 
her  husband  as  Rachel,  as  discreet  as  Rebecca  ;  may 
she  in  her  years  and  fidelity  be  like  Sarah,  and  may 
the  author  of  evil  at  no  time  have  any  share  in  her 
actions  ;  may  she  be  steady  in  faith  and  the  command¬ 
ments  ;  may  she  be  true  to  her  engagements,  and  flee 
all  unlawful  addresses ;  may  she  fortify  her  infirmity 
by  thy  discipline  ;  may  she  be  gravely  bashful,  ven¬ 
erably  modest,  and  well-learned  in  the  doctrine  of 
heaven  ;  may  she  be  fruitful  in  her  offspring ;  may  she 
be  approved  and  innocent ;  and  may  her  happy  lot  be 
to  arrive  at  length  to  the  rest  of  the  blessed  in  the 
kingdom  of  heaven  :  may  they  both  see  their  children’s 
children  to  the  third  and  fourth  generation,  and  live 
to  a  happy  old  age.  Through  the  same  Lord  Jesus 
Christ,  &c. 

After  the  priest’s  communion,  they  both  receive  the 
blessed  sacrament,  and  in  the  end  of  the  Mass,  before 
the  usual  blessing  of  the  people,  the  priest  turns  to  the 
bridegroom  and  bride,  and  says, 

The  God  of  Abraham,  the  God  of  Isaac,  and  the  God 
of  Jacob  be  with  you,  and  may  he  fulfil  his  blessing  in 
you,  that  you  may  see  your  children’s  children  to  the 
third  and  fourth  generation,  and  afterwards  enter  into 
the  possession  of  everlasting  life,  by  the  help  of  our 
Lord  Jesus  Christ ;  who,  with  the  Father  and  the 
Holy  Ghost,  liveth  and  reigneth  God  for  ever  and  ever. 
Amen. 

Then  the  priest  admonishes  them  to  be  faithful  to 
one  another,  to  love  one  another,  and  to  live  in  the 
fear  of  God,  and  exhorts  them  to  be  continent,  by 
mutual  consent,  at  the  times  of  devotion,  and  especially 
at  the  times  of  fasting,  and  of  great  solemnities,  and  .so 
he  finishes  the  Mass  in  the  usual  manner. 


190  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


Q.  Is  there  any  obligation  of  receiving  this  nuptial 
benediction  when  persons  are  married  ? 

A.  The  Church  wishes  that  it  were  never  omitted 
in  the  first  marriage,  when  it  may  be  had,  because  of 
the  blessing  it  draws  down  from  heaven,  and  it  would 
certainly  be  a  fault  for  persons  to  marry  without  it, 
when  and  where  it  may  be  had. 

Q,.  Why  does  not  the  Church  allow  of  this  nuptial 
benediction,  when  the  man  or  woman  has  been  once 
married  before.? 

A.  Because  the  second  marriage  does  not  so  per¬ 
fectly  represent  the  union  of  Christ  and  his  Church, 
which  is  an  eternal  tie  of  one  to  one. 

Q,.  Why  does  not  the  Church  allow  of  the  solemnity 
of  marriages  from  the  first  Sunday  of  Advent  till  after 
Twelfth-day,  and  from  Ash-Wednesday  till  after  Low- 
Sunday  ? 

A.  Because  the  times  of  Advent  and  Lent  are  times 
of  penance,  as  the  times  of  Christmas  and  Easter  are 
times  of  extraordinary  devotion,  and  therefore  are  not 
proper  for  marriage  feasts,  or  such  like  solemnities. 

Q.  What  are  the  duties  of  married  people  to  one 
another  ? 

A.  You  shall  hear  them  from  Scripture. 

Ephes.  v.  22,  ‘  Let  women  be  subject  to  their  hus¬ 
bands,  as  to  the  Lord.’  Ver.  23,  ‘Because  the  man 
is  the  head  of  the  woman,  as  Christ  is  the  head  of  the 
Church:  he  is  the  Saviour  of  his  body.’  Ver.  24, 
‘  Therefore,  as  the  Church  is  subject  to  Christ,  so  also 
let  women  be  to  their  husbands  in  all  things.’  Ver. 
25,  ‘  Husbands,  love  your  wives,  as  Christ  also  loved 
the  Church,  and  delivered  himself  for  it’  Ver.  28, 
‘So  ought  also  husbands  to  love  their  wives  as  their 
own  bodies :  lie  that  loveth  his  wife,  lovetli  himself.’ 
Ver.  29,  ‘  For  no  one  ever  hated  his  own  flesh,  but 
nourisheth  it,  and  cherisheth  it,  as  Christ  also  doth  the 
Church.’  Ver.  30,  ‘Because  we  are  members  of  his 
body,  of  his  flesh,  and  of  his  bones.’  Ver.  31,  ‘  For 
this  cause  shall  a  man  leave  his  father  and  his  mother, 
and  shall  adhere  to  his  wife,  and  they  shall  be  two  in 
one  flesh.’  (Gen.  ii.)  Ver.  32,  ‘This  sacrament  i3 
great,  but  I  say  in  Christ  and  in  the  Church.’  Ver.  33, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED  191 

‘  However,  let  every  one  of  you  in  particular  love  his 
wife  as  himself ;  and  let  the  wife  reverence  the  hus¬ 
band.’  See  to  the  same  effect,  Colos.  iii.  18,  19. 

1  St.  Peter  iii.  1,  ‘Let  women  be  subject  to  their 
husbands,  to  the  end,  that  if  any  believe  not  the  word, 
they  may  be  gaihed  without  the  word  by  the  conversa¬ 
tion  of  the  women.’  Ver.  2,  ‘Beholding  your  chaste 
conversation  in  fear.’  Ver.  3,  ‘Whose  adorning  let  it 
not  be  in  the  outward  plaiting  of  the  hair,  or  laying 
on  gold  round  about,  or  putting  on  apparel.’  Yer.  4*, 
‘  But  the  hidden  man  of  the  heart,  in  the  incorruptibility 
of  a  quiet  and  modest  spirit,  which  is  rich  in  the  sight 
of  God.’  Ver.  5,  ‘For  in  this  manner  heretofore  also 
holy  women,  hoping  in  God,  adorned  themselves, 
being  subject  to  their  husbands.’  Yer.  6,  ‘As  Sarah 
obeyed  Abraham,  calling  him  Lord,  whose  daughters 
you  are,’  &c.  Yer.  7,  ‘Husbands,  in  like  manner 
dwelling  with  them  according  to  knowledge,  give 
honour  to  the  women  as  to  the  weaker  vessel,  as  to 
the  joint  heirs  of  the  grace  of  life,  that  your  prayers 
may  not  be  hindered.’ 

1  Cor.  vii.  3,  4  Let  the  husband  render  the  (marriage) 
debt  to  the  wife  ;  and  in  like  manner  the  wife  to  her 
husband.’  Yer.  4,  ‘  The  wife  hath  not  power  of  her 
own  body,  but  the  husband  ;  and  in  like  manner  the 
husband  hath  not  power  of  his  own  body,  but  the  wife.’ 
Yer.  5,  ‘Defraud  not  one  another  unless  perhaps  by 
consent  for  a  time,  that  you  may  give  yourselves  to 
prayer,  and  return  again  together  to  the  same,  lest 
Satan  tempt  you  on  account  of  your  incontinency.’ 
Ver.  6,  ‘Yet  this  I  speak  according  to  indulgence,  not 
according  to  command.’  Yer.  7,  ‘For  I  would  have 
you  all  to  be  as  myself,  &c.’  Ver.  10,  ‘  But  as  to  them 
who  are  joined  in  wedlock,  it  is  not  I  but  the  Lord 
commands  that  the  wife  depart  not  from  the  husband.’ 
Ver.  11,  ‘But  if  she  shall  depart,  that  she  remain  un¬ 
married,  or  be  reconciled  to  her  husband :  and  let  not 
the  husband  put  away  his  wife.’ 

Titus  ii.  4,  ‘  They  may  teach  the  young  women 
prudence,  that  they  love  their  husbands,  be  tender  of 
their  children.’  Ver.  5,  ‘  Discreet,  chaste,  sober,  having 


192  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

care  of  the  house,  gentle,  submissive  to  their  husbands, 
that  the  word  of  God  be  not  blasphemed.’ 

There  are  also  excellent  documents  for  married 
people  in  the  book  of  Tobias,  ch.  vi.  16.  ‘Then  the 
angel  Raphael  said  to  him,  Hear  me,  and  I  will  show 
thee  who  they  are  over  whom  the  devil  can  prevail.’ 
Ver.  17,  ‘  For  they  who  in  such  manner  receive  matri¬ 
mony  as  to  shut  out  God  from  themselves  to  their  lust, 
as  the  horse  and  the  mule,  which  have  not  understand¬ 
ing  :  over  them  the  devil  hath  power.’  Ver.  22,  ‘  Thou 
shalt  take  the  virgin  with  the  fear  of  the  Lord,  moved 
rather  for  the  love  of  children  than  for  lust,  that  in 
the  seed  of  Abraham  thou  mayst  obtain  blessing  in 
children.’  And  chap.  iii.  1G,  ‘  Thou  knowest,  Lord, 
that  I  never  coveted  a  husband,  and  have  kept  my 
soul  clean  from  all  concupiscence.’  Ver.  16,  ‘I  never 
kept  company  with  them  that  play,  nor  with  them  that 
walk  in  lightness  did  I  make  myself  a  partner.’  Ver. 
17,  ‘  But  a  husband  I  consented  to  take,  with  thy  fear, 
not  with  my  lust.’ 

And  chap.  iii.  8,  ‘  Thou  madest  Adam  of  the  slime 
of  the  earth,  and  gavest  him  Eve  for  his  helpmate.’ 
Ver.  9,  ‘And  now,  Lord,  thou  knowest  that  not  for 
fleshly  lust  do  1  take  my  sister  to  wife,  but  only  for 
the  love  of  posterity,  in  which  thy  name  may  be 
blessed  for  ever.’ 

Q.  What  are  the  duties  of  married  people  with 
regard  to  the  education  of  their  children  ? 

D  •  , 

A.  They  are  obliged  to  train  them  up  from  their 
very  infancy  in  the  fear  of  God,  and  to  give  them  early 
impressions  of  piety ;  to  see  that  they  be  instructed 
in  the  Christian  Doctrine,  and  that  they  be  kept  to 
their  prayers  and  other  religious  duties  ;  in  fine,  to 
give  them  good  example,  and  to  remove  from  them  the 
occasions  of  sin,  especially  bad  company  and  idleness. 

Q.  Does  the  Catholic  Church  allow  her  children  to 
marrv  with  those  that  are  not  of  her  communion  ? 

A.  She  has  often  prohibited  such  marriages,  as 
may  be  seen  in  the  sixteenth  canon  of  the  council  of 
Illiberis,  the  10th  canon  of  the  Council  of  Laodicea, 
the  14th  canon  of  the  Council  of  Chalcedon,  the  67th 
canon  of  the  Council  of  Agde,  &c.  Though  some- 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  193 

times,  and  in  some  places,  pastors  of  the  Church,  for 
weighty  reasons,  have  been  forced  to  dispense  with 
this  law,  and  to  celebrate  such  marriages. 

Q.  Why  is  the  Church  so  averse  to  these  kind  of 
marriages  ? 

A.  1st,  Because  she  would  not  have  her  children 
communicate  in  sacred  things,  such  as  matrimony  is, 
with  those  that  are  out  of  her  communion.  2dly,  Be¬ 
cause  such  marriages  are  apt  to  give  occasion  to  dis¬ 
sensions  in  families,  whilst  one  of  the  parties  draw 
one  way,  the  other  another.  3dly,  Because  there  is  a 
danger  of  the  Catholic  party  being  perverted,  or  at 
least  of  not  beinor  allowed  the  free  exercise  of  reli- 
gion.  4thly,  Because  there  is  a  danger  of  the  chil¬ 
dren  being  brought  up  in  error,  of  which  we  have 
seen  some  sad  instances.  Where  note,  that  those 
bargains  are  by  no  means  to  be  allowed  of  by  which 
the  contracting  parties  agree  to  have  the  boys  brought 
up  in  the  religion  of  the  father,  and  the  girls  to  follow 
the  mother.  God  and  his  Church  will  have  no  such 
division,  nor  give  up  thus  their  right  to  any  one. 


CHAPTER  XX. 

Of  the  Churching  of  Women  after  Childbearing . 

Q,.  What  is  the  meaning  of  the  churching  of  wo¬ 
men  after  childbearing?  Is  it  that  you  look  upon 
them  to  be  under  any  uncleanness,  as  formerly  in  the 
old  law,  or  to  be  any  ways  out  of  the  Church  by 
childbearing  ? 

A.  No,  by  no  means ;  but  what  we  call  the  church¬ 
ing  of  women  is  nothing  else  but  their  coming  to  the 
Church  to  give  thanks  to  God  for  their  safe  delivery, 
and  to  receive  the  blessing  of  the  priest  upon  that 
occasion. 

Q,.  What  is  the  form  and  manner  of  churching  of 
women  ? 

A.  The  woman  that  desires  to  be  churched,  kneels 

17 


194  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


down  at  the  door  or  entry  of  the  Church,  holding  a 
lighted  candle  in  her  hand ;  and  the  priest,  vested 
with  his  surplice  and  stole,  sprinkles  her  first  with 
Holy  water,  and  then  says: 

V.  Our  help  is  in  the  name  of  the  Lord. 

R.  Who  made  heaven  and  earth. 

Anthem.  This  woman  shall  receive  a  blessing  from 
the  Lord. 

Psalm  23. 


The  earth  is  the  Lord’s,  and  the  fulness  thereof ;  the 
compass  of  the  world,  and  all  that  dwell  therein. 

Because  he  has  founded  it  upon  the  seas,  and  pre¬ 
pared  it  upon  the  rivers. 

Who  shall  go  up  into  the  mountain  of  the  Lord,  or 
who  shall  stand  in  his  holy  place  ? 

The  innocent  of  hands,  and  clean  of  heart,  that 
hath  not  taken  his  soul  in  vain,  nor  sworn  to  his  neigh¬ 
bour  in  guile. 

He  shall  receive  blessing  of  the  Lord,  and  mercy  of 
God  and  his  Saviour. 

This  is  the  generation  of  them  that  seek  him,  of 
them  that  seek  the  face  of  the  God  of  Jacob. 

Lift  up  your  gates,  ye  princes,  and  be  ye  lifted  up, 
O  eternal  gates,  and  the  King  of  Glory  shall  enter  in. 

Who  is  the  King  of  Glory  ?  The  Lord,  strong  and 
mighty  ;  the  Lord,  mighty  in  battle. 

Lift  up  your  gates,  ye  princes,  and  be  ye  lifted  up,  O 
eternal  gates,  and  the  King  of  Glory  shall  enter  in. 

Who  is  the  King  of  Glory?  The  Lord  of  power, 
he  is  the  King  of  Glory. 

Glory  be  to  the  Father,  &c. 

As  it  was  in  the  beginning,  &c. 

Anthem.  The  woman  shall  receive  a  blessing  from 
the  Lord,  and  mercy  from  God  her  Saviour;  for  this  is 
the  generation  of  them  that  seek  the  Lord. 


After  this  the  priest  stretches  out  to  her  hand  tne 
end  of  his  stole,  and  so  introduces  her  into  the  Church, 
saying,  Come  into  the  temple  of  God,  adore  the  Son  of 
the  blessed  Virgin  Mary,  who  has  given  to  thee  to  be 
fruitful  in  thy  offspring. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  195 

Then  she  kneels  before  the  altar,  giving  thanks  to 
God  for  his  benefits  bestowed  on  her,  whilst  the  priest 
prays  as  follows : 

Lord  have  mercy  on  us.  Christ  have  mercy  on  us* 
Lord  have  mercy  on  us.  Our  Father,  &c.  V.  And 
lead  us  not  into  temptation.  A.  But  deliver  us  from 
evil.  V.  Save  thy  handmaid,  O  Lord.  A.  Trusting 
in  thee,  O  my  God.  V.  Send  her  help,  O  Lord,  from 
thy  sanctuary.  A.  And  defend  her  from  Sion.  V. 
Let  not  the  enemy  have  any  power  over  her.  V.  Nor 
the  Son  of  iniquity  presume  to  hurt  her.  V.  O  Lord 
hear  my  prayer.  A.  And  let  my  cry  come  to  thee. 
V.  The  Lord  be  with  you.  A.  And  with  thy  spirit. 

Let  us  pray. 

Almighty  everlasting  God,  who,  by  the  blessed  Vir¬ 
gin  Mary’s  happy  bringing  forth,  hast  changed  into 
joy  the  pains  of  the  faithful  in  their  childbearing; 
mercifully  look  down  on  this  thy  servant,  who  comes 
with  joy  to  thy  holy  temple  to  return  thee  thanks;  and 
grant  that  after  this  life  she  may,  by  the  merits  and 
intercession  of  the  same  blessed  Mary,  deserve  to  be 
received  with  her  child  into  the  joys  of  everlasting 
happiness.  Through  Christ  our  Lord.  Amen. 

Then  the  priest  sprinkles  her  again  with  Holy  wa¬ 
ter,  in  the  form  of  the  cross,  saying,  May  the  peace 
and  blessing  of  Almighty  God  the  Father,  and  the 
Son,  and  the  Holy  Ghost,  come  down  upon  thee,  and 
remain  with  thee  for  ever.  Amen. 


CHAPTER  XXI. 

Of  the  Fasts  of  the  Catholic  Church. 

SECTION  I.  Of  Fasting  and  Abstinence  in  general . 

Q,.  Have  you  any  reason  to  think  that  fasting  and 
abstinence  is  agreeable  to  God. 

A.  Yes,  certainly:  John  the  Baptist’s  abstinence  is 


196  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

commended,  St.  Luke  i.  15,  and  St.  Matt.  iii.  4.  And 
Anna  the  prophetess  is  praised,  St.  Luke  ii.  37,  for 
serving  God  with  fastings  and  prayers  night  and  day. 
The  Ninivites  by  fasting  obtained  mercy,  Jonas  iii.  5. 
Daniel  joined  fasting  with  prayer,  Dan.  ix.  3,  and  by 
fasting  was  disposed  for  heavenly  visions,  Dan.  x.  3,  7, 
12.  The  royal  prophet  humbled  his  soul  in  fasting, 
Psalm  xxxiv.  (alias  xxxv.)  Ezra  and  Nehemiah  sought 
and  found  seasonable  aid  from  God  by  fasting,  Ezra 
viii.  23,  and  Nehemiah  i.  4.  And  God,  by  the  prophet 
Joel,  calls  upon  his  people  (Joel  ii.  12)  ‘to  turn  to  him 
with  all  their  hearts  in  fasting,  weeping,  and  mourn¬ 
ing.’ 

Q.  But  did  our  Lord  Jesus  Christ  design  that  his 
followers  should  fast  P 

A.  Yes,  he  not  only  gave  them  an  example  by  fast¬ 
ing  forty  days,  St.  Matt.  iv.  2,  and  prescribed  to  them 
lessons  concerning  fasting,  St.  Matt.  vi.  16,  &c.,  but 
also  expressly  affirmed,  that  after  the  bridegroom 
should  be  taken  from  them,  that  is,  after  his  passion, 
resurrection  and  ascension,  all  his  children,  that  is,  all 
good  Christians,  should  fast,  St.  Matt.  ix.  15.  St, 
Mark  ii.  20.  St  Luke  v.  35.  Hence  we  find  the 
Christians  at  Antioch  fasting,  Acts  xiii.  2 ;  and  Paul 
and  Barnabas  ordained  with  prayer  and  fasting,  ver.  3, 
and  priests  ordained  by  them  in  every  Church  with 
prayer  and  fasting,  Acts  xiv.  23,  and  the  Apostles 
‘approving  themselves  as  the  ministers  of  God — in 
fasting,’  2  Cor.  vi.  4,  5,  &c. 

Q.  Has  fasting  any  particular  efficacy  against  the 
devil  ? 

A.  Yes:  ‘This  kind  (of  devils)  can  come  forth  by 
nothing  but  by  prayer  and  fasting,’  saith  our  Lord,  St. 
Mark  ix.  29. 

Q.  What  are  the  ends  for  which  Christians  are  to 
fast,  and  for.  which  the  Church  prescribes  days  of  fast¬ 
ing  and  abstinence  ? 

A.  1st,  To  chastise  ourselves,  and  to  do  penance 
for  our  sins,  that  so,  like  the  Ninivites,  we  may  obtain 
mercy  of  God.  2dly,  To  curb  and  restrain  our  passions 
and  concupiscences,  and  to  bring  the  flesh  under  sub¬ 
jection  to  the  spirit  3dly,  To  be  enabled  by  fasting 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  197 


to  raise  our  souls  the  easier  to  God,  and  to  offer  him 
purer  prayer. 

Q.  What  are  the  rules  prescribed  by  the  Catholic 
Church  with  regard  to  eating  on  fasting  days  P 

A.  1st,  The  Church  prohibits  all  flesh  meats  on 
fasting  days,  and  in  Lent,  eggs  also,  and  cheese :  foi- 
merly  wine  was  prohibited  ;  but  this  prohibition,  by  a 
contrary  custom,  has  been  long  since  laid  aside.  2dly, 
The  Church  allows  her  children  but  one  meal  on 
fastincr  days ;  besides  which,  custom  has  introduced  a 
small  ^collation  at  night.  3dly,  The  meal  which  the 
Church  allows  on  fasting  days  must  not  be  taken  till 
towards  noon :  formerly,  for  the  first  twelve  hundred 
years  of  the  Church,  the  meal  was  not  to  be  taken  in 
Lent  before  the  evening  ;  and  on  the  other  fasting  days 
not  till  three  o’clock  in  the  afternoon.  These  rules 
regard  the  days  of  fasting  ^  but  as  to  those  that  aie 
only  days  of  abstinence,  such  as  the  Sundays  in  Lent, 
the  three  Rogation  days,  and  the  Fridays  and  Satur¬ 
days  throughout  the  year,  were  only  obliged  to  abstain 
from  flesh  on  those  days,  but  no  ways  confined  to  one 

meal.  .  _  ,  _ 

Q.  But  why  does  the  Church  prohibit  flesh  on  days 

of  fasting  and  abstinence  ? 

A.  Not  that  she  looks  upon  any  meats  unclean  by 
the  new  law,  but  she  does  it  that  her  children  may 
better  comply  with  the  ends  of  fasting,  viz.  mortification 
and  penance,  by  abstaining  on  those  days  from  that 
kind  of  food  which  is  most  nourishing  and  agreeable, 
Q.  But  is  not  this  condemned  by  the  Apostle,  1 
Tim.  iv.  3,  where  he  calls  it  ‘  the  doctrine  of  devils 
to  command  to  abstain  from  meats  which  God  hath 
created  to  be  received  with  thanksgiving  ?  ’ 

A.  The  Apostle  speaks  of  the  doctrine  of  those, 
who,  with  the  Marcionites,  Manichseans,  and  other 
heretics,  forbid  the  use  of  meat,  not  as  the  Church 
does,  by  way  of  mortification  and  penance,  on  days  of 
fasting  and  humiliation,  but  as  a  thing  absolutely  un¬ 
clean,  and  unlawful  to  be  used  at  any  time,  as  coming 
from  an  evil  principle.  All  that  know  any  thing  of 
Church  history,  know  that  it  was  the  system  of  many 

17  * 


198  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

heretics,  who  also  upon  the  same  account  absolutely 
condemned  marriage,  as  tending  to  the  propagation  of 
the  flesh.  Now  they  that  know  these  things  are 
guilty  of  the  highest  injustice,  pretending  that  these 
words  of  the  Apostle  were  levelled  at  the  Catholic 
Church,  when  their  own  conscience  must  tell  them 
that  they  were  designed  for  another  set  of  people. 
The  Catholic  Church  is  far  from  condemning  the  use 
of  God’s  creatures  in  proper  times  and  seasons ;  but 
she  neither  does,  nor  ever  did,  think  all  kind  of  diet 
proper  for  days  of  fasting,  and  in  this  particular 
the  modern  Church  is  so  far  from  going  beyond  the 
primitive  Christians,  that  on  the  contrary,  all  kind  of 
monuments  of  antiquity  make  it  evident,  that  our 
forefathers,  in  the  first  ages  of  the  Church,  were  more 
severe  in  their  abstinence  than  we  now  are. 

Q.  But  does  not  the  Apostle  say,  1  Cor.  x.  25, 
‘Whatsoever  is  sold  in  the  shambles,  that  eat,  asking 
no  questions  for  conscience  sake  ?  ’ 

A.  He  speaks  not  this  with  relation  to  the  days  of 
fasting,  as  if  any  sorts  of  meat  might  be  eaten  on 
fasting  days  ;  but  he  speaks,  as  it  is  visible  from  the 
context,  with  regard  to  the  meats  offered  to  idols  ; 
which  some  weak  brethren  were  so  much  afraid  of 
eating,  that  upon  this  account  they  durst  not  eat  the 
meat  sold  in  the  shambles,  lest  it  might  have  been 
offered  to  idols.  Upon  the  same  principle  the  Apostle 
adds,  ver.  27,  ‘  If  any  of  them  that  believe  not,  invite 
you  to  a  feast,  and  ye  be  disposed  to  go,  whatsoever  is 
set  before  you  eat,  asking  no  question  for  conscience 
sake.5  Ver.  28,  ‘But  if  any  man  say  unto  you,  This 
is  offered  in  sacrifice  unto  idols,  eat  not  for  his  sake 
that  showed  it,  and  for  conscience  sake,’  &c. 

Q.  Do  you  take  it  then  to  be  a  sin  to  eat  meat  on 
fasting  days,  or  otherwise  to  break  the  Church-fastS 
without  necessity  ? 

A.  Yes,  certainly  ;  because  it  is  a  sin  to  disobey 
our  lawful  superiors,  and  more  particularly  to  disobey 
the  Church  of  God.  ‘  If  he  neglect  to  hear  the  Church, 
let  him  be  to  thee  as  a  heathen  and  a  publican,’  St* 
Matt,  xviii.  17. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  199 

Q.  Does  not  Christ  say,  St.  Matt.  xv.  11,  ‘That 
which  goeth  into  the  mouth  doth  not  defile  a  man  ?’ 

A.  True :  it  is  not  any  uncleanness  in  the  meat,  as 
many  heretics  have  imagined,  or  any  dirt  or  dust  which 
may  stick  to  it  by  eating,  without  first  washing  the 
hands  (of  which  case  our  Lord  is  speaking  in  the  text 
you  quote)  which  can  defile  the  soul ;  for  every  creature 
of  God  is  good,  and  whatsoever  corporal  filth  enters 
in  at  the  mouth  is  cast  forth  into  the  draught ;  but  that 
which  defiles  the  soul,  when  a  person  transgresses  the 
Church-fast,  is  the  disobedience  of  the  heart,  in 
breaking  the  precept  of  the  Church,  which  God  has 
commanded  us  to  hear  and  to  obey.  And  thus  an 
Israelite  would  have  been  defiled  in  the  time  ofsthe 
old  law,  by  eating  of  blood  or  swine’s  flesh ;  and  thus 
our  first  parents  were  defiled  by  eating  the  forbidden 
fruit,  not  by  the  uncleanness  of  the  food,  but  by  the 
disobedience  of  the  heart  to  the  law  of  God. 

Q.  What  are  the  conditions  that  ought  to  accompany 
&  Christian  faith,  to  make  it  such  a  fast  as  God  has 
chosen  ? 

A.  The  great  and  general  fast  of  a  Christian  is  to 

o  o 

abstain  from  sin ;  and  God  would  not  accept  of  the 
fasts  of  the  Jews,  Isaiah  lviii.,  because  on  the  days  of 
their  fasting  they  were  found  doing  their  own  will 
and  oppressing  their  neighbours.  So  that  the  first 
condition  that  ought  to  go  along  with  our  fasts  is  to 
renounce  our  sins ;  the  second  is  to  let  our  fasts  be 
accompanied  with  alms-deeds  and  prayer,  Tob.  xii. 
viii. ;  the  third,  to  endeavour  to  perform  them  in  a  pen¬ 
itential  spirit. 

Q,.  What  persons  are  excused  from  the  strictness  of 
the  church  fast  ? 

A.  Children  under  age,  sick  people,  women  that  are 
with  child,  or  that  give  suck  ;  likewise  those  that  upon 
fasting  days  are  obliged  to  hard  labour ;  and,  in  a 
word,  all  such  who,  through  weakness,  infirmity,  or 
other  hinderance,  cannot  fast  without  great  prejudice  or 
danger:  where  note  1st,  That  if  the  cause  be  not 
evident,  a  person  must  have  recourse  to  his  pastor  for 
dispensation.  2dly,  That  in  some  of  the  above  men¬ 
tioned  cases  a  person  may  be  excused  from  one  part 


200  THK  CATHOLIC  CHRISTIAN  INSTRUCTED. 

of  the  fast,  and  not  from  another ;  or  may  be  excused 
from  fasting,  and  yet  not  from  abstinence.  3dly,  That 
such  as  for  some  just  cause  are  dispensed  with  from 
fasting,  ought  to  endeavour,  as  far  as  their  condition 
and  circumstances  will  allow,  to  be  so  much  the  more 
diligent  in  their  devotions,  more  liberal  in  their  alms, 
more  patient  in  their  sufferings,  and  to  make  up  the 
interior  spirit  of  penance  what  is  wanting  to  the  out¬ 
ward  fast 


SECTION  II. 

Of  the  Fast  of  Lent . 

Q.  When  did  the  Church  first  begin  to  observe  the 
fast  of  Lent  ? 

A.  We  know  no  beginning  of  it;  for  it  is  a  fast 
that  has  been  observed  by  the  Church  from  the  time 
of  the  Apostles,  and  stands  upon  the  same  foundation 
as  the  observation  of  the  Lord’s  day,  that  is,  upon 
apostolical  tradition. 

Q.  Have  the  ancient  fathers  often  mentioned  the 
solemn  fast  of  forty  days,  which  we  call  Lent  ? 

A.  Yes:  it  is  mentioned  by  the  holy  fathers  in 
innumerable  places ;  who  also  inform  us,  that  they  had 
received  it  by  tradition  from  the  Apostles,  see  St* 
Jerome,  epist.  54,  ad  Marcellum,  and  St.  Leo  the 
Great,  serm.  43,  and  46.  And  the  transgressors  of 
this  solemn  fast  are  severely  punished  by  the  68th 
Canon  of  the  Apostles. 

Q,.  Have  you  any  thing  else  to  offer  to  prove  that 
the  fast  of  Lent  comes  from  an  ordinance  of  the 
Apostles? 

A.  Yes  :  it  is  proved  by  that  rule  of  St.  Augustine, 
epist  118,  to  Januarius,  viz.  That  what  is  found  not 
to  have  had  its  institution  from  any  Council,  but  to 
have  been  ever  observed  by  the  universal  Church,  that 
same  must  needs  have  come  from  the  first  fathers,  the 
founders  of  the  Church,  that  is,  from  the  Apostles* 
But  the  fast  of  Lent  is  not  found  to  have  had  its  insti* 
tution  from  any  Council,  but  to  have  been  observed  in 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  201 

all  ages,  from  the  very  beginning,  amongst  all  Christian 
people  from  East  to  West :  therefore  the  fast  of  Lent 
is  an  apostolical  ordinance  and  tradition. 

Q.  F or  what  ends  was  the  fast  of  Lent  instituted  ? 

A.  1st,  That  by  this  yearly  fast  of  forty  days,  we 
might  imitate  the  fast  of  our  Lord,  St.  Matt.  iv.  2. 
2dly,  That  by  this  institution  we  might  set  aside  the 
tithe,  or  tenth  part  of  the  year,  to  be  more  particularly 
consecrated  to  God  by  prayer  and  fasting ;  as  it  was 
commanded  in  the  law,  to  give  God  the  tithes  of  all 
things.  3dly,  That  by  this  forty  days’  fast,  joined  with 
prayers  and  alms-deeds,  we  might  do  penance  for  the 
sins  of  the  whole  year.  4tlily,  That  we  might  at  this 
time  enter  into  a  kind  of  spiritual  exercises,  and  a 
retreat  from  the  world ;  to  look  more  narrowly  into  the 
state  of  our  souls,  to  repair  our  decayed  strength,  and 
to  provide  effectual  remedies  against  our  usual  failings 
for  the  time  to  come.  5thly,  That  by  this  solemn  fast 
we  might  celebrate  in  a  more  becoming  manner  the 
passion  of  Christ,  which  we  particularly  commemorate 
in  the  Lent.  In  fine,  that  this  fast  might  be  a  prep¬ 
aration  for  the  great  solemnity  of  Easter,  and  for  the 
Paschal  communion. 

Q,.  In  what  spirit  would  the  Church  have  her  chil¬ 
dren  undertake  and  go  through  the  fast  of  Lent  ? 

A.  In  a  penitential  spirit,  that  is,  with  a  deep  sense 
of  repentance  for  having  offended  God  ;  an  earnest 
desire  and  resolution  of  a  new  life,  and  of  mortifying 
and  chastising  themselves  for  their  sins.  These  les- 
sons  she  inculcates  every  day  in  her  Office  and  Liturgy  ; 
witness  the  hymns  prescribed  for  this  holy  time,  the 
responsories,  the  collects,  tracts,  &c.  I  shall  give  you 
a  specimen  of  the  spirit  of  the  Church  in  this  regard, 
by  setting  down  some  passages  of  the  scripture,  which 
she  orders  to  be  read  in  the  canonical  hours  of  prayer 
every  day  during  this  time. 

1.  At  Lauds,  Isaiah  lviii.  ‘Cry  out,  cease  not,  raise 
thy  voice  like  a  trumpet,  and  declare  to  my  people  their 
wickedness,  and  to  the  house  of  Jacob  their  sins.’ 

2.  At  Prime,  or  the  first  hour,  Isaiah  lv.  ‘  Seek  the 
Lord  whilst  he  may  be  found,  call  upon  him  whilst  he 
is  near.’ 


202  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

3.  At  Terce,  or  the  third  hour,  Joel  ii.  ‘Be  converted 
to  me  with  your  whole  heart,  in  fasting,  and  weeping, 
and  mourning ;  and  rend  your  hearts,  and  not  your 
garments,  saith  the  Lord  Almighty.’ 

4.  At  Sext,  or  the  sixth  hour,  Isaiah  lv.  4  Let  the 
wicked  man  forsake  his  ways,  and  the  unjust  man  his 
thoughts  ;  and  let  him  return  to  the  Lord,  and  he  will 
have  mercy  on  him  ;  and  to  our  God,  for  his  mercy  is 
great.’ 

5.  At  None,  or  the  ninth  hour,  Isaiah  liii.  4  Break 
thy  bread  to  the  hungry,  and  bring  in  the  needy  and 
the  harbourless  into  thy  house :  when  thou  shalt  see 
the  naked,  clothe  him,  and  despise  not  thy  own  flesh.’ 

6.  Ad  Vesperas,  or  Evening-song,  Joel  ii.  4  Between 
the  porch  and  the  altar,  the  priests,  the  ministers  of  the 
Lord  shall  mourn,  and  they  shall  say,  Spare,  O  Lord, 
spare  thy  people ;  and  let  not  thy  inheritance  fall  into 
reproach,  for  the  nations  to  domineer  over  them.’ 

To  the  same  effect  she  often  repeats  in  her  Office 
the  following  exhortation :  ‘Let  us  repent  and  amend 
the  sins  which  we  have  ignorantly  committed,  lest, 
being  suddenly  overtaken  by  the  day  of  our  death,  we 
seek  for  time  of  penance  ;  and  be  not  able  to  find  it.’ 

And  again :  4  Behold  now  is  an  acceptable  time,  be¬ 
hold  now  are  the  days  of  salvation  ;  let  us  recommend 
ourselves  in  much  patience,’  &c. 

Q,.  Why  do  you  call  the  first  day  of  Lent,  Ash- 
Wednesday  ? 

A.  From  the  ceremony  of  blessing  ashes  upon  that 
day,  and  putting  them  on  the  foreheads  of  the  faithful, 
to  remind  them  that  they  must  very  quickly  return  to 
dust;  and  therefore  must  not  neglect  to  lay  hold  of  this 
present  time  of  mercy,  and  like  the  Ninivites  and  other 
ancient  penitents,  do  penance  for  their  sins  in  sackcloth 
and  ashes.  The  prayers  which  are  said  by  the  Church, 
for  the  blessing  of  the  ashes,  are  directed  for  the  ob- 
taining  of  God  the  spirit  of  compunction,  and  the  re¬ 
mission  of  sins  for  all  those  who  receive  those  ashes ; 
and  the  priest,  in  making  the  sign  of  the  cross,  with 
the  ashes  on  the  forehead  of  each  one  of  the  faithful, 
says  these  words :  4  Remember,  man,  that  thou  art  dust, 
and  into  dust  thou  shalt  return.’ 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  203 


Q,.  Was  it  ever  the  custom  of  the  Catholic  Church 
to  meet  on  that  day  to  curse  sinners  ? 

A.  No ;  but  to  pray  to  God  to  obtain  mercy  for 
sinners. 

Q,.  What  benefit  is  it  to  the  faithful  to  have  regular 
times  of  fasting  appointed  by  the  Church,  rather  than 
to  be  left  to  their  own  discretion  to  fast  when  they 
please  ? 

A.  1st,  It  is  to  be  feared,  that  many  would  not  fast 
at  all,  were  they  not  called  upon  by  these  regular  fasts 
of  the  Church.  2dly,  It  is  not  to  be  doubted,  but  that 
sinners  may  more  easily  and  readily  find  mercy,  when 
they  join  thus  all  in  a  body  with  the  whole  Church  of 
God,  in  suing  for  mercy. 

Q,.  But  is  this  mercy  to  be  expected,  if  sinners  only 
mortify  themselves  in  point  of  eating,  and  in  all  other 
things  indulge  themselves  in  their  accustomed  liber¬ 
ties  ? 

A.  It  is  certain,  that  the  true  spirit  of  penance, 
which  is  the  spirit  of  Lent,  requires  that  they  should 
be  mortified,  not  only  in  their  eating,  but  also  by  re¬ 
trenching  all  superfluities  in  other  things,  as  in  drink 
ing,  sleeping,  idle  visits,  and  unnecessary  divertise- 
ments,  according  to  that  of  the  Church  Hymn  for  Lent. 


Utamur  ergo  parciiis 
Verbis ,  cibis  et  potibus , 

Somnojjocis ,  et  ardiiis 
Perstemus  in  custodia. 

Q.  What  do  you  think  of  preparing  for  Lent  by  a 
carnival  of  debauchery  and  excess? 

A.  I  think  it  is  a  relic  of  heathenism,  infinitely 
opposite  to  the  spirit  of  the  Church.  The  very  name 
of  Shrove-tide,  in  the  language  of  our  forefathers,  signi¬ 
fies  the  season  or  time  of  confession;  because  our  an¬ 
cestors  were  accustomed,  according  to  the  true  spirit 
of  the  Church,  to  go  to  confession  at  that  time,  that  so 
they  might  enter  on  the  solemn  fast  of  Lent,  in  a  man¬ 
ner  suitable  to  this  penitential  fast. 

Q.  Why  is  the  Evening  Office,  or  Vespers,  said 
before  dinner,  on  all  days  in  Lent  excepting  Sundays  ? 


204  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

A.  It  is  a  relic  of  the  ancient  custom  of  fasting  in 
Lent  till  the  evening. 

Q,.  Why  is  the  Alleluia  laid  aside  during  the  time 
of  Lent  ? 

A.  Because  it  is  a  canticle  of  joy,  and  therefore  is 
omitted  in  this  time  of  penance :  but  instead  of  it,  the 
Church,  at  the  beginning  of  all  the  canonical  hours  of 
her  daily  Office,  repeats  those  words  ;  4  Praise  be  to 
thee,  O  Lord,  King  of  everlasting  Glory.’ 

Q.  Why  is  the  fifth  Sunday  in  Lent  called  Passion 
Sunday  ? 

A.  Because,  from  that  day  till  Easter,  the  Church, 
in  a  particular  manner,  commemorates  the  passion  of 
Christ. 

Q.  Why  are  the  crucifixes  and  altar-pieces  covered 
during  this  time,  in  which  we  celebrate  Christ’s  pas¬ 
sion  ? 

A.  Because  the  Church  is  then  in  mourning  for  her 
Spouse,  who  in  his  passion  was  truly  a  hidden  God,  by 
concealing  his  divinity,  and  becoming  for  us  ‘  as  a 
worm,  and  no  man,  the  reproach  of  men,  and  the  out¬ 
cast  of  the  people,’  Psalm  xxi. 


SECTION  III. 

Of  other  Days  of  Fasting  and  Abstinence  in  the  Catholic 

Church 

Q.  Does  the  Church  observe  any  other  days  of  fast* 
mg  and  abstinence,  besides  the  forty  days  of  Lent  P 

A.  Yes;  she  fasts  upon  the  Wednesdays,  Fridays, 
and  Saturdays,  in  the  four  Ember-weeks  ;  and  upon 
the  vigils  or  eves  of  some  of  her  festivals  ;  as  also  upon 
Wednesdays  and  Fridays  in  Advent;  and  she  abstains 
from  flesh  on  the  three  Rogation  days,  on  St  Mark’s 
day,  and  on  the  Fridays  and  Saturdays  throughout  the 
year. 

Q.  Which  do  you  call  the  four  Ember- weeks  ? 

A.  The  four  Ember-weeks,  are  the  weeks  in  which 
the  Church  gives  Holy  Orders,  at  the  four  seasons  of 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  205 

the  year,  viz.  the  first  week  in  Lent,  Whitsun-week,  the 
third  week  in  September,  and  the  third  week  in  Ad¬ 
vent  ;  and  they  are  called  Ember-weeks,  from  the  cus¬ 
tom  of  our  forefathers,  of  fasting  at  that  time  in  sack¬ 
cloth  and  ashes,  or  from  eating  nothing  but  cakes 
baked  under  the  embers,  and  from  thence  called  Ember- 
bread. 

Q,.  Why  has  the  Church  appointed  these  fasts  of  the 
Ember-days  at  the  four  seasons  of  the  year  ? 

A.  1st,  That  no  part  of  the  year  might  pass  without 
offering  to  God  the  tribute  of  a  penitential  fast.  2dly, 
That  we  might  beg  his  blessing  on  the  fruits  of  the 
earth,  and  give  him  thanks  for  those  which  we  have 
already  received.  3dly,  That  all  the  faithful  might 
join  at  these  times  in  prayer  and  fasting  to  obtain  of 
God  worthy  pastors ;  these  being  the  times  of  their 
ordination.  Thus  the  primitive  Christians  fasted  at  the 
times  of  the  ordination  of  their  ministers,  Acts  xiii.  2 
and  3,  and  chap.  xiv.  22. 

Q,.  Why  does  the  Church  fast  upon  the  eve  or  vigils 
of  some  holidays  ? 

A.  To  prepare  her  children,  by  mortification  and 
penance,  for  the  worthily  celebrating  those  days. 

Q,.  Why  do  we  abstain  upon  Fridays  P 

A.  Because  our  Lord  suffered  for  us  upon  a  Friday. 
From  this  rule  of  abstaining  upon  Fridays,  we  except, 
if  Christmas  day  occur  upon  a  Friday  or  Saturday,  we 
do  not  abstain  on  that  day. 

Q.  What  is  the  meaning  of  the  three  Rogation  days  ? 

A.  The  Monday,  Tuesday,  and  Wednesday,  before 
Ascension-day,  are  called  the  three  Rogation  days,  or 
days  of  solemn  supplication  and  prayer.  On  these 
days  we  keep  abstinence,  and  in  every  parish  we  go 
in  procession,  singing  the  Litanies,  to  beg  God’s  bless¬ 
ing  upon  the  fruits  of  the  earth,  and  to  be  preserved 
from  pestilence,  fimine,  &c.  Upon  the  same  account 
we  keep  abstinence  on  the  day  of  St.  Mark,  April  25, 
with  the  like  solemn  supplications  and  Litanies. 

Q.  And  what  is  the  meaning  of  keeping  abstinence 
upon  Saturday  ? 

A.  Because  Saturday  was  the  day  that  our  Lord  lay 

18 


206  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

dead  m  the  monument,  and  a  day  of  mourning  to  hia 
disciples.  This  abstinence  is  also  a  proper  preparation 
for  the  solemnity  of  the  Lord’s  Day. 

N.  B.  That  in  the  East,  instead  of  the  Saturday, 
they  fast  upon  the  Wednesday,  as  being  the  day  on 
which  the  Jews  held  their  council  against  Christ,  and 
on  which  he  was  sold  by  Judas. 


CHAPTER  XXII. 

Of  the  Church  Office ,  or  the  Canonical  Hours  of  Prayer 

in  the  Catholic  Church. 

Q,.  What  do  you  mean  by  the  Church  Office  ? 

A.  It  is  a  form  of  prayer,  consisting  of  Psalms, 
Lessons,  Hymns,  &c.  used  by  all  the  clergy,  and  by 
the  religious  of  both  sexes  in  the  Catholic  Church. 
This  office  is  divided  into  seven  parts,  commonly  called 
the  Seven  Canonical  Hours,  according  to  the  different 
stages  or  stations  of  Christ’s  passion,  viz.  the  Matins 
or  Midnight  Office,  to  which  are  annexed  the  Lauds, 
or  Morning  Praises  of  God  ;  the  first,  third,  sixth,  and 
ninth  hours  of  prayer,  commonly  called  prime,  terce, 
sext,  and  none;  the  Vespers,  or  Even-song;  and  the 
Complin,  All  these  are  duly  performed  by  the  clergy 
and  religious  every  day,  according  to  that  of  the  Royal 
Prophet,  Psalm  cxviii.  4  Seven  times  in  the  day  I  gave 
praise  to  thee.’ 

Q.  Have  you  any  warrant  in  scripture  for  these  dif¬ 
ferent  hours  of  prayer  ? 

A.  Yes;  as  to  the  Midnight  Office,  King  David 
tells  us,  Psalm  cxviii.  that ‘he  arose  at  midnight  to 
confess  to  God  ;  ’  and  we  find  that  St  Paul  and  Silas, 
even  in  prison,  4  prayed  at  midnight  and  sung  praises 
to  God,’  Acts  xvi.  25, 

As  for  the  Lauds,  or  praises  of  God  at  break  ot  day, 
they  are  also  recommended  to  us  by  the  example  of  the 
Psalmist,  Psalm  lxii.  4  O  God,  my  God,  to  thee  do  1 
watch  from  the  morning  light ;  ’  and  by  the  admonition 
of  the  Wise  man,  Wisd.  xvi.  28,  4  That  we  ought  to 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  207 


get  up  before  the  sun  to  bless  God,  and  at  the  rising 
of  the  light  to  adore  him.’ 

Of  Prime,  or  the  first  hour  of  prayer  at  sunrising, 
we  may  understand  that  of  the  Royal  Prophet,  Psalm 
v.  On  the  morning  thou  shalt  hear  my  voice,’  &c. 
At  Terce,  or  the  third  hour  of  prayer,  it  was,  that  the 
Apostles  received  the  Holy  Ghost,  Acts  ii.  15.  At 
Sext,  or  the  Sixth  hour,  St.  Peter  was  praying  when  he 
Was  called  by  a  vision  to  open  the  Church  to  the  Gen¬ 
tiles,  Acts  x.  9.  And  we  read  also  of  St.  Peter,  with 
St.  John,  going  up  to  the  temple  to  the  4  ninth  hour  of 
prayer,’  Acts  iii.  1.  For  Vespers,  or  even-song,  and 
Complin,  which  are  evening  prayers,  we  have  the  ex¬ 
ample  of  the  Royal  Prophet,  Psalin  liv.  ‘  In  the  even-* 
ing,  and  the  morning,  and  at  noonday,  I  will  speak  and 
declare,  and  he  will  hear  my  voice.’  Hence  we  find, 
that  the  night  Office,  the  morning  praises,  the  third, 
sixth,  and  ninth  hours  of  prayer,  and  the  even-song, 
were,  among  the  primitive  Christians,  regularly  observ¬ 
ed,  not  only  by  the  clergy,  but  also  by  the  rest  of  the 
faithful ;  to  which  the  religious  afterwards  added  the 
Prime  and  Complin. 

Q.  Can  you  give  me  a  short  scheme  of  the  canon¬ 
ical  hours  of  prayer,  according  to  the  Roman  Bre¬ 
viary  ? 

A.  Matins  begin  with  the  Lord’s  Prayer,  the  Hail 
Mary,  and  the  Apostles’  Creed:  then,  after  a  Versicle 
or  two,  to  call  for  God’s  assistance,  and  the  Gloria 
Patri,  &c.  follows  the  94th  Psalm,  (alias  95.)  by  which 
we  invite  one  another  to  praise  and  adore  God.  Then 
comes  a  hymn,  which  is  followed  by  the  Psalms,  with 
their  proper  anthems,  and  the  lessons  of  the  day,  with 
their  responsories.  In  the  Matins,  for  Sunday,  we 
read  eighteen  Psalms,  and  nine  lessons;  on  festivals, 
and  saints’  days,  we  read  nine  psalms  and  nine  lessons, 
divided  into  three  Nocturns:  on  Ferial,  or  common 
days,  we  read  twelve  psalms  and  three  lessons.  The 
psalms  are  so  distributed,  that  in  the  week  we  go 
through  the  whole  Psalter :  the  lessons  are  partly 
taken° out  of  the  scriptures  of  the  Old  and  New  Tes¬ 
tament,  partly  out  of  the  acts  of  the  saints,  and  the 


208  THE  CATHOLIC  CHRISTIAN  INSTRUCTED 

writings  and  homilies  of  the  holy  fathers.  Upon  fast¬ 
ing  days,  and  during  the  whole  Paschal  time,  and  upon 
all  Sundays  from  Easter  to  Advent,  and  from  Christ¬ 
mas  till  Septuagesima,  we  close  the^  Matins  with  the 
Te  Deum. 

In  the  Lauds  we  recite  seven  psalms,  and  one  of  the 
scripture  canticles,  with  their  respective  anthems,  and 
a  hymn,  then  the  canticle  Benedictus,  with  the  prayer 
or  prayers  of  the  day :  and  in  the  end  an  anthem  and 
prayer  of  the  blessed  Virgin  Mary. 

The  Prime  begins  with  the  Pater,  Ave,  and  Creed, 
Deus  in  adjutorium,  &c.  Gloria  Patri,  &c.  After  which 
there  follows  a  morning  hymn,  the  53d  Psalm,  (alias  54,) 
with  a  part  of  the  118th,  (alias  119,)  to  which,  on  Sun¬ 
days,  is  prefixed  the  117th  Psalm,  and  subjoined  the 
Athanasian  Creed.  Then  follows  an  anthem,  a  capitu- 
lum,  or  short  lesson,  with  its  responsory,  and  divers 
prayers  to  beg  God’s  grace  for  the  following  day. 

Terce,  Sext,  and  None,  begin  with  Pater,  Ave,  &c. 
and  consist  each  of  them  of  a  proper  hymn,  and  six 
divisions  of  the  118th  Psalm :  which  excellent  psalm 
the  Church  would  have  her  clergy  daily  recite,  because 
every  verse  of  it  contains  the  praises  of  God’s  holy  law 
and  commandments,  or  excites  the  soul  to  the  love  and 
esteem  thereof,  or  in  fine,  prays  for  the  grace  to  fulfil 
the  same.  After  the  psalm  follows  an  anthem ;  then  a 
short  lesson,  responsory  and  prayer:  and  each  hour  is 
concluded  with  a  Pater  Noster. 

Vespers,  or  even-song,  are  begun  also  with  Pater, 
Ave,  &c.  and  consist  of  five  psalms,  with  their  anthems, 
a  short  chapter  or  lesson,  a  hymn,  and  the  Magnificat, 
or  canticle  of  the  blessed  Virgin  Mary,  with  its  proper 
anthem,  and  a  collect  or  prayer,  to  which  are  usually 
joined  three  or  four  commemorations,  consisting  of  an¬ 
thems,  verses  and  prayers. 

Complin  consists  of  the  Lord’s  Prayer,  the  Confiteor, 
&,c.  four  psalms,  an  anthem,  hymn,  lesson,  responsory, 
the  canticle  Nunc  dimittis,  with  its  anthem,  and  some 
short  prayers,  which  are  closed  with  an  anthem  and 
prayer  of  the  blessed  Virgin,  and  the  Pater,  Ave,  and 
Creed. 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  209 


CHAPTER  XXIII. 

Of  the  Festivals  of  the  Catholic  Church  :  Where  also 
of  the  Holy  Week ,  and  the  Ceremonies  thereof 

Q.  What  are  the  days  which  the  Church  commands 
to  be  kept  holy  ? 

A.  1st,  The  Sundays,  or  the  Lord’s  day,  which  we 
observe  by  apostolical  tradition,  instead  of  the  Sabbath. 
2dly.  The  feasts  of  our  Lord’s  Nativity,  or  Christmas- 
day ;  his  Circumcision,  or  New-Year’s  day  ;  the  Epiph¬ 
any,  or  Twelfth-day,  Easter  day,  or  the  day  of  our 
Lord’s  Resurrection,  with  the  Monday  following,  the 
day  of  our  Lord’s  Ascension ;  Whit-sunday,  or  the  day 
of  the  coming  of  the  Holy  Ghost,  with  the  Monday 
Following  ;  Trinity  Sunday  ;  Corpus  Christi,  or  the  feast 
of  the  blessed  Sacrament.  3dly,  We  keep  the  days 
of  the  Annunciation,  and  Assumption  of  the  blessed 
Virgin  Mary.  4thly,  We  observe  the  feast  of  All¬ 
saints ;  of  St.  John  Baptist;  of  the  holy  x4postles,  St* 
Peter  and  St.  Paul.  5thly,  In  this  kingdom  we  keep 
the  feast  of  St.  Patrick  our  principal  patron. 

Q.  What  warrant  have  you  for  keeping  the  Sun¬ 
day,  preferable  to  the  ancient  Sabbath,  which  was  the 
Saturday  ? 

A.  We  have  for  it  the  authority  of  the  Catholic 
Church,  and  apostolical  tradition. 

Q,.  Does  the  scripture  any  where  command  the  Sun¬ 
day  to  be  kept  for  the  Sabbath  ? 

A.  The  scripture  commands  us  to  hear  the  Church, 
St.  Matt,  xviii.  17.  St.  Luke  x.  16,  and  to  hold  fast  the 
traditions  of  the  Apostles,  2  Thess.  ii.  15,  but  the 
scripture  does  not  in  particular  mention  this  change 
of  the  Sabbath.  St.  John  speaks  of  the  Lord’s  day* 
Rev.  i.  10,  but  he  does  not  tell  us  what  day  of  the 
week  this  was,  much  less  does  he  tell  us  that  this  day 
was  to  take  place  of  the  Sabbath  ordained  in  the  com¬ 
mandments  :  St.  Luke  also  speaks  of  the  disciples 
meeting  together  to  break  bread  on  the  first  day  of  the 
week,  Acts  xx.  7.  And  St.  Paul,  1  Cor.  xvi.  2,  orders 
that  on  the  first  day  of  the  week  the  Corinthians  should 

18* 


210  THE  CATHOLTC  CHRISTIAN  INSTRUCTED. 

lay  by  in  store  what  they  designed  to  bestow  in  charity 
on  the  faithful  in  Judea:  but  neither  one  nor  the  other 
tells  us,  that  this  first  day  of  the  week  was  to  be  hence¬ 
forward  the  day  of  worship,  and  the  Christian  Sabbath: 
so  that  truly,  the  best  authority  we  have  for  this  is  the 
testimony  and  ordinance  of  the  Church.  And  there¬ 
fore,  those  who  pretend  to  be  so  religious  observers  of 
the  Sunday,  whilst  they  take  no  notice  of  other  festi¬ 
vals  ordained  by  the  same  Church  authority,  show  that 
they  act  by  humour,  and  not  by  reason  and  religion ; 
since  Sundays  and  holydays  all  stand  upon  the  same 
foundation,  viz.  the  ordinance  of  the  Church. 

Q.  But  ought  it  not  to  be  enough  to  keep  one  day 
in  the  week,  according  as  it  was  prescribed  in  the  com¬ 
mandments,  without  enjoining  any  other  festivals  or 
holydays ;  especially  since  it  is  expressly  said  in  the 
commandment,  4  Six  days  shalt  thou  labour  and  do  all 
thy  work,’  Exod.  xx.  9? 

A.  God  did  not,  in  the  Old  Testament,  only  appoint 
the  weekly  Sabbath,  which  was  the  Saturday,  but 
moreover  ordained  several  other  festivals,  commanding 
them  to  be  kept  holy,  and  forbidding  all  servile  work 
on  them.  As  the  feast  of  the  Pasch  or  Passover ;  the 
feast  of  Pentecost ;  the  feast  of  the  Sound  of  Trumpets, 
on  the  first  day  of  the  tenth  month  ;  the  feast  of  Atone¬ 
ment,  on  the  tenth  day  of  the  same  month,  the  feast  of  Ta¬ 
bernacles,  on  the  fifteenth  day  of  the  same  month,  &c. 
See  the  23d  chapter  of  Leviticus.  So  that  when  it  is 
said  in  the  law,  4  Six  days  shalt  thou  labour,’  &c.  this 
must  needs  be  understood,  in  case  no  holyday  came 
in  the  week ;  otherwise  the  law  would  contradict  itself. 

Q,.  But  does  not  St.  Paul  reprehend  the  Galatians, 
Gal.  iv.  10,  11,  for  observing  days,  and  months,  and 
times,  and  years? 

A.  This  is  to  be  understood  either  of  the  superstitious 
observation  of  lucky  or  unlucky  days,  &c.  or,  as  it  is 
far  more  probable  from  the  whole  context,  of  the 
observation  of  the  Jewish  festivals;  which,  with  the 
old  law,  were  now  abolished,  but  were  taken  up  by 
the  Galatians,  together  with  circumcision,  upon  the 
recommendation  of  certain  false  teachers :  but  far  was 
it  from  the  design  of  the  Apostle  to  reprehend  their 


THE  CATHOJLtc  CHRISTIAN  INSTRUCTED.  211 

observation  of  Christian  solemnities,  either  of  the  Lord,  s 
day,  or  of  other  festivals  observed  by  apostolical  tra¬ 
dition,  or  recommended  by  the  authority  ol  the  Church 
of  Christ.  For  these  come  to  us  recommended  by 
Christ  himself,  who  says  to  the  pastors  of  his  Church, 

‘  He  that  heareth  you,  heareth  me  ;  and  he  that  despiseth 

vou,  despiseth  me,’  St.  Luke  x.  16. 

Q,.  What  was  the  reason  why  the  weekly  Sabbath 
was  change-d  from  the  Saturday  to  the  Sunday  ? 

A.  Because  our  Lord  fully  accomplished  the  work 
of  our  redemption  by  rising  from  the  dead  on  a  Sun¬ 
day,  and  by  sending  down  the  Holy  Ghost  on  a  Sunday : 
as  therefore  the  work  of  our  redemption  was  a  greater 
work  than  that  of  our  creation,  the  primitive  Church 
thought  the  day,  in  which  this  work  was  completely 
finished,  was  more  worthy  her  religious  observation 
than  that  in  which  God  rested  from  the  creation,  and 
should  be  properly  called  the  Lord’s  day. 

Q,.  But  has  the  Church  a  power  to  make  any  alter¬ 
ations  in  the  commandments  of  God  ? 

A.  The  commandments  of  God,  as  far  as  they  con¬ 
tain  his  eternal  law,  are  unalterable  and  indispensable  $ 
but  as  to  whatever  was  only  ceremonial,  they  cease  to 
oblige,  since  the  Mosaic  law  was  abrogated  by  Christ's 
death.  Hence,  as  far  as  the  commandment  obliges 
us  to  set  aside  some  part  of  our  time  for  the  worship 
and  service  of  our  Creator,  it  is  an  unalterable  and 
unchangeable  precept  of  the  eternal  lawr,  in  which  the 
Church° cannot  dispense:  but  forasmuch  as  it  pre¬ 
scribes  the  seventh  day  in  particular  lor  this  purpose, 
it  is  no  more  than  a  ceremonial  precept  of  the  old  law, 
which  obligeth  not  Christians.  And  therefore,  instead 
of  the  seventh  day,  and  other  festivals  appointed  by 
the  old  law,  the  Church  has  prescribed  the  Sundays 
and  holydays  to  be  set  apart  for  God’s  worship  ;  and 
these  we  are  now  obliged  to  keep  in  consequence  of 
God’s  commandment,  instead  of  the  ancient  Sabbath. 

Q.  What  was  the  reason 'of  the  institution  of  other 

festivals  besides  the  Lord’s  day  ? 

A.  That  we  might  celebrate  the  memory  of  the  chief 
mysteries  of  our  redemption  ;  that  we  might  give  God 
thanks  for  his  mercies,  and  glorify  him  in  his  saints. 


212  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Q.  In  what  manner  ought  a  Christian  to  spend  the 
Sundays  and  holydays  ? 

A.  In  religious  duties ;  such  as  assisting  at  the 
great  sacrifice  of  the  Church,  and  other  public  prayers, 
reading  good  books,  and  hearing  of  the  word  of  God,  &c. 

Q.  Why  does  the  Church  prohibit  all  servile  works 
upon  Sundays  or  holydays? 

A.  That  the  faithful  may  have  nothing  to  take  them 
off  from  attending  to  God’s  service,  and  the  sanctifica¬ 
tion  of  their  souls  upon  these  days.  And  certainly,  a 
Christian  that  has  any  religious  thoughts,  can  never 
think  much  of  devoting  now  and  then  a  day,  to  that 
great  business,  for  which  alone  he  came  into  this  world. 

Q.  What  is  the  meaning  of  the  institution  of  Christ¬ 
mas  ? 

A.  To  celebrate  the  birth  of  Christ ;  to  give  God 
thanks  for  sending  his  Son  into  the  world  for  our 
redemption ;  and  that  we  may,  upon  this  occasion, 
endeavour  to  study  and  to  learn  those  great  lessons  of 
poverty  of  spirit,  of  humility,  and  of  self-denial,  which 
the  Son  of  God  teaches  us  from  the  crib  of  Bethlehem. 

Q,.  What  is  the  reason  that  on  Christmas-day  Mass 
is  said  at  midnight  ? 

A.  Because  Christ  was  born  at  midnight 

Q,.  Why  are  three  Masses  said  by  every  priest  upon 
Christmas-day  ? 

A.  This  ancient  observance  may  be  understood  to 
denote  three  different  births  of  Christ ;  his  eternal 
birth  from  his  Father,  his  temporal  birth  from  his 
mother,  and  his  spiritual  birth  in  the  hearts  of  good 
Christians. 

Q.  Are  all  the  faithful  obliged  to  hear  three  Masses 
on  Christmas-day  ? 

A.  No,  they  are  not:  though  it  would  be  very  com¬ 
mendable  so  to  do. 

Q.  What  is  the  meaning  of  the  time  of  Advent 
before  Christmas  ? 

A.  It  is  a  time  appointed  by  the  Church  for  devotion 
and  penance,  and  is  called  Advent  or  coming,  because 
ill  it  we  prepare  ourselves  for  the  worthy  celebrating 
the  mercies  of  our  Lord’s  first  coming,  that  so  we  may 
escape  the  rigour  of  his  justice  at  his  second  coming* 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  213 

Q.  What  is  the  meaning  of  New-Year’s  day  ? 

A.  It  is  the  octave  of  Christmas,  and  the  day  of 
our  Lord’s  circumcision,  when  he  first  began  to  shed 
his  innocent  blood  for  us :  and  on  this  day  we  ought 
to  study  how  we  may  imitate  him  by  a  spiritual  circum¬ 
cision  of  our  hearts. 

Q,.  What  is  the  meaning  of  the  Epiphany,  or  Twelfth- 
day  ? 

A.  It  is  a  day  kept  in  memory  of  the  coming  of  the 
Wise  men  of  the  East,  to  adore  our  Saviour  in  his 
infancy :  and  it  is  called  Epiphany,  or  Manifestation, 
because  our  Lord  then  began  to  manifest  himself  to 
the  Gentiles.  The  devotion  of  this  day  is  to  give 
God  thanks  for  our  vocation  to  the  true  faith,  and 
like  the  wise  men  to  make  our  offerings  of  gold, 
frankincense,  and  myrrh,  that  is,  of  charity,  prayer,  and 
mortification  to  our  new-born  Saviour.  On  this  day 
the  Church  also  celebrates  the  memory  of  the  baptism 
of  Christ,  and  of  his  first  miracle  of  changing  water  into 
wine  in  Cana  of  Galilee. 

Q.  What  is  the  meaning  of  Candlemas-day  ? 

A.  It  is  the  day  of  the  Purification  of  the  Blessed 
Virgin  after  childbearing,  and  of  the  presentation  of 
our  Lord  in  the  temple  ;  when  the  just  man  Simeon, 
who  had  a  promise  from  the  Holy  Ghost  of  seeing  the 
Saviour  of  the  world  before  his  death,  received  him 
into  his  arms,  and  proclaimed  him  to  be  the  light  of  the 
Gentiles.  Upon  this  account,  the  Church  upon  this 
day  make  a  solemn  procession  with  lighted  candles, 
which  are  blessed  by  the  priest  before  Mass,  and 
carried  in  the  hands  of  the  faithful,  as  an  emblem  of 
Christ,  who  is  the  true  light  of  the  world.  And  from 
this  ceremony  this  day  is  called  Candlemas,  or  the 
Mass  of  candles. 

Q.  What  is  the  meaning  of  the  Annunciation,  or 
Lady-day,  the  25th  of  March  P 

A.  It  is  the  day  of  our  Lord’s  Incarnation,  when  he 
was  first  conceived  by  the  Holy  Ghost  in  the  womb  of 
the  blessed  Virgin  Mary:  and  it  is  called  the  Annun¬ 
ciation,  from  the  message  brought  from  heaven  on  this 
day  to  the  Virgin  by  the  angel  Gabriel 


214  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Q.  What  is  the  meaning  of  the  Holy  Week  before 
Easter  ? 

A.  It  is  a  week  of  more  than  ordinary  devotion  in 
honour  of  the  passion  of  Christ 

Q.  What  is  the  meaning  of  Palm  Sunday  ? 

A.  It  is  the  day  in  which  our  Lord,  being  about  to 
suffer  for  us,  entered  into  Jerusalem,  sitting  upon  an 
ass,  as  had  been  foretold  by  the  prophet  Zachariah, 
chap.  ix.  ver.  9,  and  was  received  with  hosannas  of 
joy,  accompanied  by  a  great  multitude  bearing  branches 
of  palms  in  their  hands.  In  memory  of  which  we  go 
in  procession  round  the  Church  on  this  day,  bearing 
also  branches  of  palms  in  our  hands,  to  celebrate  the 
triumphs  of  our  victorious  king. 

Q,  What  is  the  meaning  of  the  Tenebrse  Office  in 
holy  week  ? 

A.  The  Matins  of  Christ’s  passion,  which  formerly 
used  to  be  said  in  the  night,  and  are  now  said  in  the 
evening,  on  Wednesday,  Thursday,  and  Friday,  in 
holy  week,  are  called  the  Tenebrse  Office,  from  the 
Latin  word,  which  signifies  darkness  ;  because  towards 
the  latter  end  of  the  Office,  all  the  lights  are  extin¬ 
guished  in  memory  of  the  darkness  which  covered  all 
the  earth,  whilst  Christ  was  hanging  upon  the  cross : 
and  at  the  end  of  the  Office,  a  noise  is  made  to  repre¬ 
sent  the  earthquake  and  splitting  of  the  rocks,  which 
happened  at  the  time  of  our  Lord’s  death. 

Q.  What  is  the  meaning  of  Maunday-Thursday  ? 

A.  It  is  the  day  on  which  Christ  first  instituted 
the  blessed  sacrament ;  and  began  his  passion  by  his 
bitter  agony  and  bloody  sweat.  From  the  Gloria  in 
excelsis  of  the  Mass  of  this  day,  till  the  Mass  of  Easter 
Eve,  our  bells  are  silent  throughout  the  Catholic  Church, 
because  we  are  now  mourning  for  the  passion  of  Christ. 
Our  altars  are  also  uncovered  and  stripped  of  all  their 
ornaments,  because  Christ,  our  true  altar,  hung  naked 
upon  the  cross.  On  this  day  also,  prelates  and  supe¬ 
riors  wash  in  the  Church  the  feet  of  their  subjects, 
after  the  example  of  our  Lord,  St.  John  xiii. 

Q.  What  is  the  meaning  of  visiting  the  sepulchres 
upon  Maunday-Thursday  ? 

A.  The  place  where  the  blessed  sacrament  is  re- 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  215 

served  in  the  Church,  in  order  for  the  Office  of  Good 
Friday,  (on  which  day  there  is  no  consecration,)  is  by 
the  people  called  the  sepulchre,  as  representing  by 
anticipation  the  burial  of  Christ.  And  where  there  are 
many  Churches,  the  faithful  make  their  stations  to  visit 
our  Lord  in  these  sepulchres,  and  meditate  on  the 
different  stages  of  his  passion. 

Q,.  What  is  the  meaning  of  Good  Friday  ? 

A.  It  is  the  day  on  which  Christ  died  for  us  upon 
the  cross.  The  devotion  proper  for  this  day,  and  for 
the  whole  time  in  which  we  celebrate  Christ’s  passion, 
is  to  meditate  upon  the  suffering  of  our  Redeemer,  to 
study  the  excellent  lessons  of  virtue,  which  he  teaches 
us,  by  his  example,  in  the  whole  course  of  his  passion ; 
especially  his  humility,  meekness,  patience,  obedience, 
resignation,  &c.,  and  above  all,  to  learn  his  hatred  of 
sin  and  his  love  for  us  ;  that  we  may  also  learn  to  hate 
sin,  which  nailed  him  to  the  cross ;  and  to  love  him 
lhat  has  loved  us  even  unto  death. 

Q,.  What  is  the  meaning  of  kneeling  to  the  cross 
and  kissing  it  on  Good  Friday  ? 

A.  It  is  to  express,  by  this  reverence  outwardly  ex¬ 
hibited  to  the  cross,  our  veneration  and  love  for  him, 
who  upon  this  day  died  for  us  on  the  cross. 

Q.  What  is  the  meaning  of  Holy  Saturday  ? 

A.  It  is  Easter  Eve,  and  therefore  in  the  Mass  of 
this  day  the  Church  resumes  the  Alleluias  of  joy, 
which  she  had  intermitted  during  the  penitential  time 
of  Septuagesima  and  Lent.  On  this  day  is  blessed  the 
Paschal  candle,  as  an  emblem  of  Christ,  and  his  light 
and  glory  ;  which  burns  during  the  Mass  from  Easter 
until  Ascension,  that  is,  during  the  whole  time  that 
Christ  remained  upon  earth  after  his  resurrection. 
This  day  and  Whitsun-eve  were  anciently  the  days 
deputed  by  the  Church  for  solemn  baptism,  and  there¬ 
fore  on  this  day  the  fonts  are  solemnly  blessed, 

Q.  What  is  the  meaning  of  Easter  ? 

A.  It  is  the  chief  feast  of  the  whole  year,  as  being 
the  solemnity  of  our  Lord’s  resurrection.  The  devo¬ 
tion  of  this  time  is  to  rejoice  in  Christ’s  victory  over 
death  and  hell ;  and  to  labour  to  imitate  his  resurreo* 


216  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

tion,  by  arising  from  the  death  of  sin  to  the  life  of 
grace. 

Q,.  What  is  the  meaning  of  Ascension  day  ? 

A.  It  is  the  yearly  memory  of  Christ’s  ascending 
into  heaven,  forty  days  after  his  rising  again  from  the 
dead,  and  therefore  it  is  a  festival  of  joy,  as  well  by 
reason  of  the  triumphs  of  our  Saviour  on  this  day,  and 
the  exaltation  of  our  human  nature,  by  him  now  exalted 
above  the  angels  :  as  likewise,  because  our  Saviour  has 
taken  possession  of  that  kingdom  in  our  name,  and  is 
preparing  a  place  for  us  ;  and,  in  the  mean  time,  he 
there  discharges  the  Office  of  our  High  Priest  and  our 
Advocate,  by  constantly  representing  his  death  and 
passion  to  his  Father  in  our  behalf.  It  is  also  a  part 
of  the  devotion  of  this  day,  to  labour  to  disengage  our 
hearts  from  this  earth,  and  earthly  things,  to  remember 
that  we  are  but  strangers  and  pilgrims  here,  and  to 
aspire  after  our  heavenly  country,  where  Christ  our 
treasure  is  gone  before  us,  in  order  to  draw  our  hearts 
thither  after  him. 

Q.  What  is  the  most  proper  devotion  for  the  time 
between  Ascension  and  Whitsunday  ? 

A.  To  prepare  ourselves  for  the  Holy  Ghost,  as  the 
Apostles  did  by  retirement  and  prayer,  and  to  purify 
our  souls  from  sin,  especially  from  all  rancour  and  im¬ 
purity. 

Q,.  What  is  the  meaning  of  the  solemnity  of  Whit¬ 
sunday  or  Pentecost? 

A.  It  was  a  festival  observed  in  the  old  law,  in 
memory  of  the  law  having  been  given  on  that  day  in 
thunder  and  lightning;  and  it  is  observed  by  us  now 
in  memory  of  the  new  law,  having  been  promulgated 
on  this  dayby  the  Holy  Ghost’s  descent  upon  the  Apos¬ 
tles  in  the  shape  of  tongues  of  fire.  The  proper  de¬ 
votion  of  this  time  is  to  invite  the  Holy  Ghost  into  our 
souls  by  fervent  prayer,  and  to  give  ourselves  to  his 
divine  influences. 

Q.  What  is  the  meaning  of  Trinity  Sunday  ? 

A.  The  first  Sunday  after  Pentecost  is  called  Trinity 
Sunday,  because  on  that  day  we  particularly  com¬ 
memorate  that  great  mystery  of  Three  Persons  in 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  217 

one  God,  and  glorify  the  blessed  Trinity  for  the  whole 
work  of  our  redemption,  which  we  have  celebrated  in 
the  foregoing  festivals. 

Q.  What  is  the  meaning  of  the  solemnity  of  Corpus 

Christi  ?  ^  , 

A.  It  is  a  festival  observed  by  the  Church,  to  give 

God  thanks  for  his  goodness  and  mercy  in  the  insti¬ 
tution  of  the  blessed  Sacrament ;  and  to  this  end  are 
ordained  the  processions  and  benedictions  of  this  octave. 

Q,.  What  is  the  meaning  of  the  feast  of  the  Inven¬ 
tion,  or  finding  of  the  cross,  May  the  3d  ? 

A.  It  is  a  day  of  devotion  in  memory  of  the  miracu¬ 
lous  finding  of  the  cross  of  Christ,  by  the  empress 
Helen,  mother  to  Constantine  the  Great;  and  the  chief 
devotion  of  the  Church  upon  this  day,  as  well  as  upon 
that  of  the  Exaltation  of  the  Cross,  Sept.  14,  is  to  cele¬ 
brate  the  victorious  death  and  passion  of  our  Redeemer, 

Q,.  What  are  the  days  observed  by  the  Church  in 
honour  of  our  Lady,  the  blessed  Virgin  Mary  ? 

A.  Besides  her  Purification  and  the  Annunciation, 
of  which  we  have  already  spoken,  we  observe  the  day 
of  her  Conception,  Dec.  8,  the  day  of  her  birth,  or  Na¬ 
tivity,  Sept.  8,  and  the  day  of  her  happy  passage  to 
eternity,  Aug.  15,  which  we  call  her  Assumption,  it 
being  a  pious  tradition,  that  she  was  taken  up  to  heaven 
both  in  body  and  soul,  though  not  till  after  she  had  paid 
the  common  debt  by  death.  We  also  keep  the  day  of 
her  Presentation  or  consecration  to  God  in  the  temple, 
Nov.  21,  and  of  her  Visitation,  July  2,  but  only  the 
Annunciation  and  Assumption  are  now  holydays  of 
obligation. 

Q,.  What  is  the  meaning  of  keeping  the  festivals  of 
the  blessed  Virgin  Mary,  and  of  other  saints  ? 

A.  1st,  To  glorify  God  in  his  saints,  and  to  give  him 
thanks  for  the  graces  and  glory  bestowed  upon  them. 
2dly,  To  communicate  with  these  citizens  of  heaven, 
and  to  procure  their  prayers  for  us.  3dly,  To  encour¬ 
age  ourselves  to  imitate  their  examples. 

Q.  Does  not  the  Church  also  observe  some  days  of 
devotion  in  honour  of  the  Angels? 

A.  We  observe  Michaelmas  day  in  honour  of  Sfi 

19 


218  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Michael  the  Archangel,  and  of  all  the  heavenly  legions. 
We  also  commemorate  an  illustrious  apparition  of  St. 
Michael,  May  8,  and  we  keep  the  day  of  our  Angel 
guardians,  Oct.  2,  to  give  God  thanks  for  giving  his 
angels  a  charge  over  us ;  though  these  are  not  days 
of  obligation. 

Q,.  How  do  you  prove  that  we  have  angels  for  our 
guardians  ? 

A.  From  St.  Matt,  xviii.  10,  ‘  Take  heed  that  ye 
despise  not  one  of  these  little  ones ;  for  I  say  unto  you, 
that  in  heaven  their  angels  do  always  behold  the  face 
of  my  Father  who  is  in  heaven.’  Heb.  i.  4,  4  Are  they 
not  all  ministering  spirits,  sent  forth  to  minister  for 
them  who  shall  be  heirs  of  their  salvation  ?’ 


CHAPTER  XXIV. 

Of  the  Invocation  of  Angels  and  Saints. 

Q.  What  is  the  doctrine  and  practice  of  the  Catho¬ 
lic  Church,  with  regard  to  the  invocation  of  angels  and 
saints  ? 

A.  We  hold  it  to  be  pious  and  profitable  to  apply 
ourselves  to  them,  in  the  way  of  desiring  them  to  pray 
to  God  for  us ;  but  not  so  as  to  address  ourselves  to 
them,  as  if  they  were  the  authors  or  dispensers  of  par¬ 
don,  grace,  or  salvation;  or  as  if  they  had  any  power  to 
help  us  independently  of  God’s  good  will  and  pleasure. 

Q.  But  in  some  of  the  addresses  made  to  the  saints 
or  angels,  I  find  petitions  for  mercy,  aid,  or  defence ; 
what  say  you  to  that  ? 

A.  The  meaning  of  those  addresses,  as  far  as  they 
are  authorized  by  the  Church,  is  no  other  than  to  beg 
mercy  of  the  saints  in  this  sense,  that  they  would  pity 
and  compassionate  our  misery,  and  would  pray  for  us. 
In  like  manner,  when  we  beg  their  aid  and  defence, 
we  mean  to  beg  the  aid  and  defence  of  their  prayers ; 
and  that  the  angels,  to  whom  God  has  given  charge 
over  us,  would  assist  us  and  defend  us  against  the 
angels  of  darkness.  And  this  is  no  more  than  what 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  219 

the  Protestant  Church  asks  in  the  collect  for  Michael 
mas  day,  praying,  that  as  the  holy  angels  always  serve 
God  in  heaven,  so  by  his  appointment  they  may  succour 
and  defend  us  upon  earth. 

Q,.  Have  you  any  reason  to  believe  that  it  is  pious 
and  profitable  to  beg  the  prayers  of  the  saints  and 
angels  ? 

A.  We  have  the  same  reason  to  desire  the  saints 
and  angels  to  pray  for  us,  and  to  believe  it  profitable  so 
to  do,  as  we  have  to  desire  the  prayers  of  God’s  servants 
here  upon  earth  ;  or  as  St.  Paul  had  to  desire  so  often 
the  prayers  of  the  faithful,  to  whom  he  wrote  his  epis¬ 
tles.  See  Rom.  xv.  30.  Ephes.  vi.  18,  19.  1  Thess. 

v.  25.  Heb.  xiii.  13.  For  if  it  be  pious  and  profitable 
to  desire  the  prayers  of  sinners  here  upon  earth,  (for 
all  men  here  upon  earth  must  acknowledge  themselves 
sinners,)  how  can  it  be  otherwise  than  pious  and  profita¬ 
ble  to  desire  the  prayers  of  saints  and  angels  in  heaven  ? 
Is  it  that  the  saints  and  angels  in  heaven  have  less 
charity  for  us  than  the  faithful  upon  earth  ?  This  can¬ 
not  be,  since  charity  never  faileth,  2  Cor.  xviii.  8,  and 
instead  of  being  diminished,  is  increased  in  heaven. 
Or  is  it  that  the  saints  and  angels  of  heaven  have  less 
interest  with  God  than  the  faithful  upon  earth?  Nei¬ 
ther  can  this  be  said,  for  as  they  are  far  more  holy  and 
pure,  and  more  closely  united  to  his  divine  Majesty  than 
the  faithful  upon  earth,  so  must  their  interest  in  heaven 
be  proportionally  greater.  Or  is  it,  in  fine,  that  the 
saints  and  angels  have  no  knowledge  of  what  passes 
upon  earth,  and  therefore  are  not  to  be  addressed  for 
their  prayers?  Neither  is  this  true,  since  our  Lord 
assures,  ‘  that  there  is  joy  in  the  presence  of  the  angels 
of  God  over  one  sinner  that  repenteth,’  St.  Luke  xv.  10. 
Which  could  not  be,  if  the  citizens  of  heaven  knew 
nothing  of  what  passes  here  upon  earth. 

Q.  Have  you  any  instances  in  scripture  of  the  angels 
or  saints  praying  for  us,  or  offering  up  our  prayers  to 
God? 

A.  Yes :  Zachar.  i.  12,  4  The  angel  of  the  Lord 
answered  and  said,  O  Lord  of  hosts,  how  long  wilt  thou 
not  have  mercy  on  Jerusalem,  and  on  the  cities  of 
Judah,  against  which  thou  hast  had  indignation  these 


220  THE  CATHOLIC  CHRISTIAN  INSTRUCTED* 

threescore  and  ten  years?’  Rev.  v.  8,  ‘The  four  and 
twenty  elders  fell  down  before  the  lamb,  having  every 
one  of  them  harps  and  golden  vials  full  of  odours,  which 
are  the  prayers  of  the  saints.’  Rev.  viii.  3,  4,  4  And 
another  angel  came  and  stood  at  the  altar,  having  a 
golden  censer ;  and  there  was  given  unto  him  much 
incense,  that  he  should  offer  it  with  the  prayers  of  all 
saints  upon  the  golden  altar  which  was  before  the 
throne.  And  the  smoke  of  the  incense,  with  the  prayers 
of  the  saints,  ascended  up  before  God  out  of  the  angel’s 
hands.’ 

Q.  Have  you  any  instances  in  scripture  of  asking 
the  blessing  or  prayers  of  angels  or  saints  ? 

A.  Gen.  xlviii.  15,  16,  4  God,  before  whom  my 
fathers  Abraham  and  Isaac  did  walk,  the  God  which 
fed  me  all  my  life  long  until  this  day,  the  angel  which 
redeemed  me  from  all  evil,  bless  these  boys.’  Rev.  i. 
4,  4  Grace  be  unto  you,  and  peace  from  him  who  is, 
and  who  was,  and  who  is  to  come,  and  from  the  seven 
spirits  which  are  before  his  throne.’  But  if  there  had 
been  no  instances  in  scripture,  both  reason  and  religion 
must  inform  us,  that  there  cannot  possibly  be  any  harm 
in  desiring  the  prayers  of  God’s  servants,  whether  they 
be  in  heaven  or  upon  earth. 

Q.  At  least  there  is  no  command  in  scripture  for 
desiring  the  prayers  of  the  angels  or  saints  ;  what  say 
you  to  this  ? 

A.  The  scripture  did  not  command  St.  Paul  to  de¬ 
sire  the  prayers  of  the  Romans,  nor  does  it  command  a 
child  to  ask  his  father’s  blessing,  nor  the  faithful  to 
kneel  at  their  prayers,  or  pull  off  their  hats  when  they 
go  to  Church,  yet  these  things  are  no  less  commendable, 
as  being  agreeable  to  the  principles  of  piety  and  reli¬ 
gion,  and  so  it  is  with  regard  to  the  invocation  of  the 
saints  and  angels.  In  the  mean  time,  we  are  sure  that 
there  is  no  law  nor  command  in  scripture  against  any 
of  these  tilings,  and  consequently  that  they  are  guilty 
of  a  crying  injustice,  who  accuse  us  of  a  crime  for  beg¬ 
ging  the  prayers  of  the  saints,  for  4  where  there  is  no 
law  there  is  no  transgression,’  Rom.  iv.  15. 

Q.  Does  not  God  say,  Isaiah  xlii.  8, 4 1  will  not  give 
my  glory  to  another  ?  ’ 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  221 

A.  Yes :  but  that  makes  nothing  against  desiring 
the  saints  to  pray  to  God  for  us ;  for  this  is  no  more 
robbing  God  of  his  honour,  than  when  we  desire  the 
prayers  of  the  faithful  here  below. 

Q,.  But  does  it  not  argue  a  want  of  confidence  m 
God’s  mercy,  to  have  recourse  to  the  prayers  of  the 
saints  ? 

A.  No,  by  no  means  ;  no  more  than  it  argues  a  want 
of  confidence  in  God’s  mercy,  to  have  recourse  to  the 
prayers  of  our  brethren  upon  earth.  Bhe  truth  is, 
though  God  be  infinitely  merciful,  and  ready  to  hear 
our  prayers,  yet  it  is  our  duty,  and  his  will,  that  we 
should  neglect  no  means  by  which  we  may  be  forwarded 
in  our  progress  to  a  happy  eternity  :  and  therefore  it  is 
agreeable  to  his  divine  Majesty,  that  we  should  both 
pray  ourselves  without  ceasing,  and  that  we  should 
also  procure  the  prayers  of  our  brethren,  whether  in 
heaven  or  on  earth,  that  he  may  have  the  honour,  and 
we  the  profit  of  so  many  more  prayers. 

Q,.  Have  you  any  proof  or  instances  in  scripture 
that  God  will  more  readily  hear  his  servants  when  they 
intercede  for  us,  than  if  we  alone  were  to  address  our¬ 
selves  to  him  P 

A.  Yes :  Job  xlii.  7,  8,  ‘  The  Lord  said  to  Eliphaz 
the  Temanite,  My  wrath  is  kindled  against  thee,  and 
against  thy  two  friends  ;  for  ye  have  not  spoken  of  me 
the  thing  that  is  right,  as  my  servant  Job  hath.  There¬ 
fore  take  unto  you  now  seven  bullocks  and  seven  rams, 
and  go  to  my  servant  Job,  and  offer  up  lor  yourselves 
a  burnt  offering,  and  my  servant  Job  shall  pray  for 
you,  for  him  will  I  accept:  lest  I  deal  with  you  after 
your  folly,  in  that  ye  have  not  spoken  of  me  the  thing 
that  is  right,  like  my  servant  Job.’ 

Q.  But  is  it  not  an  injury  to  the  mediatorship  of  Christ 
to  desire  the  intercession  of  the  angels  and  saints  ? 

A.  No  more  than  when  we  desire  the  intercession 
of  God’s  servants  here  ;  because  we  desire  no  more  of 
the  saints  than  we  do  of  our  brethren  upon  earth,  that 
is,  wre  only  desire  of  them  to  pray  for  us,  and  with  us, 
to  him  that  is  both  our  Lord,  and  their  Lord,  by  the 
merits  of  his  Son,  Jesus  Christ,  who  is  both  our  Medi¬ 
ator,  and  their  Mediator. 


222  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Q.  Does  not  St.  Paul  say,  1  Tim.  ii.  5,  4  There  is 
one  God,  and  one  Mediator  between  God  and  man,  the 
man  Jesus  Christ ;’  and  does  not  this  exclude  the  inter¬ 
cession  of  the  saints  ? 

A.  The  words  immediately  following  are,  ‘Who 
gave  himself  a  ransom  for  all ;  ’  so  that  the  plain  mean¬ 
ing  of  the  text  is,  that  Christ  alone  is  our  Mediator  of 
redemption.  But  as  for  intercession  and  prayer,  as 
nothing  hinders  us  from  seeking  the  mediation  of  the 
faithful  upon  earth  to  pray  for  us,  so  nothing  ought  to 
hinder  us  from  seeking  the  like  from  the  saints  and 
angels,  though  neither  the  one  nor  the  other  can  obtain 
any  thing  for  us  any  other  way  than  through  Jesus 
Christ,  who  is  the  only  Mediator,  who  stands  in  need 
of  no  other  to  recommend  his  petitions. 

Q.  Have  you  any  thing  else  to  add  in  favour  of  the 
Catholic  doctrine  and  practice  of  the  invocation  of 
saints  P 

A.  Yes:  1st,  That  it  is  agreeable  to  the  ‘commu¬ 
nion  of  saints,’  which  we  profess  in  the  Creed,  and  of 
which  the  Apostle  speaks,  Heb.  xii.  22,23,24,  ‘Ye 
are  come  unto  Mount  Sion,  and  unto  the  city  of  the 
living  God,  the  heavenly  Jerusalem,  and  to  an  innu¬ 
merable  company  of  angels  ;  to  the  general  assembly 
and  Church  of  the  first-born,  which  are  written  in 
heaven,  and  to  God  the  judge  of  all,  and  to  the  spirits 
of  just  men  made  perfect,  and  to  Jesus  the  Mediator 
of  the  new  covenant,’  &c. 

2dly,  That  it  is  agreeable  to  the  doctrine  and  prac¬ 
tice  of  the  ancient  fathers,  saints,  and  doctors  of  the 
Church,  and  this  by  the  confession  even  of  our  adver¬ 
saries.  ‘I  confess,’  says  Mr.  Fulk,  in  his  Rejoinder  to 
Bristow',  p.  5,  ‘that  Ambrose,  Augustine,  and  Ilierome, 
held  invocation  of  the  saints  to  be  lawful ;’  and  upon 
2  Pet.  i.  §  3,  fol.  443,  that  in  Nazianzen,  Basil,  and 
Chrysostom,  is  mention  of  invocation  of  saints,  and  that 
Theodoret  also  speaks  of  prayers  to  the  martyrs  :  and 
the  Centuriators  of  Magdeburg,  in  their  fourth  century, 
col.  295,  allege  several  examples  of  prayers  to  saints  in 
St  Athanasius,  St.  Basil,  St  Gregory  Nazianzen,  St 
Ambrose,  Prudentius,  St.  Epiphanius,  and  St  Ephrem. 
All  which  fathers,  together  wdth  St.  Augustine,  St 


THE  CATHOLIC 


CHRISTIAN  INSTRUCTED.  223 


Jerome,  &c.  are  also  charged  by  Mr.  Bnghtman  (in 
Apocalypse,  c.  14,  p.  382,)  of  establishing  idolatry  by 
invocation  of  saints,  worshipping  of  relics,  and  such 
like  wicked  superstitions.  And  Mr.  Thorndyke,  in 
Epilog,  par.  3,  p.  358,  writes  thus :  ‘  It  is  confessed, 
that  the  lio*hts  both  of  the  Greek  and  Latin  Chuich,  St* 
Basil,  St.°Gregory  Nazianzen,  St.  Gregory  Nyssene, 
St  Ambrose,  St.  Jerome,  St.  Augustine,  St.  Chrysostom, 
St.  Cyril  of  Jerusalem,  St.  Cyril  of  Alexandria,  Iheo- 
doret,  St.  Fulgentius,  St.  Gregory  the  Great,  St.  Leo, 
and  more,  or  rather  all  after  that  time,  have  spoken  to 
the  saints,  and  desired  their  assistance.’  See  Meianc- 
thon,  quarta  Parte  Operum,  p.  218  ;  Kemmtius,  exam, 
par.  3,  p.  200  ;  Beza  in  Prsef.  Nov.  Test. ;  Archbishop 
Whitgift’s  Defence  against  Cartwright,  p.  473;  and 

Daille,  Advers.  Lat.  Tradit.  p.  53. 

3dly,  That  it  stands  upon  the  same  bottom  as  all 

other  Christian  truths,  viz.  upon  the  authority  of  the 
Church  of  Christ,  which  the  scripture  commands  us  to 
hear,  with  which  both  Christ  and  his  holy  Spirit  will 
remain  for  ever,  and  against  which  the  gates  of  hell 
shall  not  prevail.  See  St.  Matt.  xvi.  18.  xvm.  17. 
xxviii.  20;  St.  Luke  x.  16:  St.  John  xiv.  16,17,26, 


and  xvi.  13.  _  ,  _  ,  ,  .  ir 

4thly,  That  it  has  been  authorized  by  God  himself, 

by  innumerable  miracles  in  every  age,  wrought  in  fa¬ 
vour  of  those  that  have  desired  the  prayers  and  inter¬ 
cession  of  the  saints.  See  St.  Augustine  s  City  ot 
God,  1.  22,  c.  8. 

Q.  But  what  do  you  say  to  Coloss.  n.  18,  where  fet. 
Paul  condemns  the  religion  or  worship  of  angels  ;  and 
to  Rev.  xix.  10,  where  the  angel  refused  to  be  wor¬ 
shipped  by  St.  John  ?  , 

A.  I  say,  that  neither  one  nor  the  other  mdkes  any 

thin°-  against  desiring  the  angels  or  saints  to  pray  to 
God”  fo^ us,  for  this  is  not  giving  them  any  adoration 
or  divine  worship,  no  more  than  when  we  desire  the 
prayers  of  one  another.  Now  it  was  adoration,  or  di¬ 
vine  worship,  which  the  angel  refused  to  receive  froni 
St.  John,  Rev.  xix.  ‘I  fell  at  his  feet  to  worship  him, 
says  the  Apostle  ;  and  it  was  a  superstitious  worship, 
and  not  the  desiring  of  the  prayers  of  the  angels,  which 


224  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

is  condemned  by  St.  Paul.  Coloss.  li.  6  A  superstitious 
worship,’  I  say,  either  of  bad  angels,  of  whom  the  Apos¬ 
tle  speaks,  ver.  15,  or  of  good  angels,  in  such  a  manner 
as  to  leave  4  Christ  not  holding  the  head,’  says  the  Apos¬ 
tle,  ver.  19,  such  was  the  worship  which  many  of  the 
philosophers  (against  whom  St.  Paul  warns  the  Colos- 
sians,  ver.  8)  paid  to  angels  or  demons  to  whom  they 
offered  sacrifices,  as  to  the  necessary  carriers  of  intelli¬ 
gence  between  the  gods  and  men.  Such  also  was  the 
worship  which  Simon  Magus,  and  many  of  the  Gnostics 
paid  to  the  angels,  whom  they  held  to  be  the  creators 
of  the  world.  See  Theodoret,  1.  5,  Hser.  Fab.  c.  9. 

Q.  What  do  you  think  of  making  addresses  to  the 
angels  or  saints  upon  your  knees  ?  Is  not  this  giving 
them  divine  worship  ? 

A.  No  more  than  when  we  desire  the  blessing  of 
our  fathers  or  mothers  upon  our  knees  ;  which  is  in¬ 
deed  the  very  case,  since  that  we  ask  of  our  parents, 
when  we  desire  their  blessing,  is  that  they  would  pray 
to  God  for  us ;  and  this  same  we  ask  of  the  angels  and 
saints. 

Q,.  But  is  it  not  giving  to  the  angels  and  saints  the 
attributes  of  God,  viz.  omniscience  and  omnipresence, 
that  is,  knowing  all  things,  and  being  every  where,  if 
you  suppose  that  they  can  hear  or  know  all  our  ad¬ 
dresses  made  to  them  ? 

A.  No :  we  neither  believe  the  angels  and  saints  to 
be  every  where,  nor  yet  to  have  the  knowledge  of  all 
things,  though  we  make  no  question  but  they  know  our 
prayers,  since  the  scripture  assures  us  that  they  offer 
them  up  to  God,  Rev.  v.  8,  and  viii.  3,  4. 

If  you  ask  me,  how  they  can  know  our  prayers 
without  being  every  where,  and  knowing  all  things  ? 

I  answer,  that  there  are  many  ways  by  which  they 
may  know  them.  1st,  The  angels  may  know  them  by 
being  amongst  us  in  quality  of  our  guardians  ;  and  the 
saints  may  know  them  by  the  angels,  whose  conversa¬ 
tion  they  enjoy. 

2dly,  Both  angels  and  saints  may  see  them  and 
know  them  in  God,  whom  they  continually  see  and 
enjoy,  or  by  revelation  from  God,  as  in  God  they  see 
the  repentance  of  sinners.  St.  Luke  xv.  10.  For  they 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  225 

that  see  God  face  to  face,  by  the  light  of  glory,  discern 
all  his  divine  attributes,  and  in  them  innumerable 
secrets  impenetrable  to  nature.  And  therefore,  though 
they  themselves  are  not  every  where,  yet,  by  contem¬ 
plating  him  that  sees  and  knows  all  things,  they  have 
a  vast  extent  of  knowledge  of  things  that  pass  here 
below.  ‘In  thy  light  shall  we  see  light,’  says  the 
royal  prophet,  Psalm  xxxv.  (alias  xxxvi.  9.)  And  ‘  we 
shall  be  like  to  him,’  says  St.  John,  1  John  iii.  2,  ‘for 
we  shall  see  him  as  he  is.’  For  ‘  now  we  see,’  says 
St.  Paul,  1  Cor.  xiii.  12,  ‘  through  a  glass  darkly,  but 
then  face  to  face :  now  I  know  in  part:  but  then  shall 
I  know,  even  as  also  I  am  known.’ 

3dly,  Both  angels  and  saints  may  know  our  petitions 
addressed  to  them,  by  the  ordinary  way  by  which  spirits 
Bpeak  to  one  another,  and  hear  one  another,  and  that 
is,  by  our  directing  our  thoughts  to  them  with  a  desire 
of  opening  our  minds  to  them;  for  we  can  no  otherwise 
understand  or  explain  the  speech  and  conversation  of 
spirits,  who  having  neither  tongues  nor  ears,  must  con¬ 
verse  together  by  the  directing  of  their  thoughts  to  one 
another.  Now  this  kind  of  conversation  by  the  thoughts 
may  extend  to  ever  so  great  a  distance,  as  being  inde¬ 
pendent  on  sound  and  all  other  corporal  qualities,  and 
consequently  independent  on  distance. 

Besides  all  this,  the  saints,  while  they  were  here 
upon  earth,  knew  very  well  the  miseries  we  labour 
under  in  this  vale  of  tears ;  they  also  know  that  good 
Christians  earnestly  desire  to  be  helped  by  the  prayers 
of  God’s  saints ;  and  as  they  knew  this  whilst  they 
were  here  upon  earth,  so  they  know  it  still.  Conse¬ 
quently,  as  their  charity  prompts  them  to  pray  for  the 
faithful  in  general,  so  it  is  not  to  be  doubted,  but  they 
pray  more  particularly  for  those  who  stand  most  in 
necessity  of  their  prayers,  or  most  earnestly  desire 
their  prayers ;  it  being  the  property  of  charity,  which 
is  perfect  in  heaven,  to  act  in  this  manner.  Hence  it 
follows,  that  though  we  are  even  to  suppose  that  the 
saints  did  not  know  in  particular  our  addresses,  yet  it 
would  still  be  profitable  to  desire  their  prayers,  because 
they  certainly  pray  for  Christians  in  general,  and  for 


226  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

those  more  particularly  who  desire  the  help  of  their 
prayers. 

In  fine,  the  experience  of  seventeen  hundred  years, 
and  the  innumerable  favors  that  have  been  granted  in 
every  age  to  those  that  have  desired  the  prayers  of  the 
angels  and  saints,  has  convinced  the  Church  of  God, 
that  this  devotion  is  both  pleasing  to  God  and  profitable 
to  us  ;  and  therefore  we  may  dispense  with  ourselves 
from  a  curious  inquiry  into  the  manner  of  their  know¬ 
ing  our  requests,  since  we  find  by  experience  so  great 
benefit  from  them. 

Q.  Does  not  the  prophet  Isaiah  say,  chap,  lxiii.  16, 
that 4  Abraham  is  ignorant  of  us  ?  ’ 

A.  His  meaning  is  plain,  that  the  fatherly  care  and 
providence  of  God  over  his  people  was  infinitely  be¬ 
yond  that  of  Abraham  and  Israel,  who  were  their 
parents  according  to  the  flesh.  4  Doubtless  thou  art 
our  Father,’  says  the  prophet,  4  though  Abraham  be  ig¬ 
norant  of  us,  and  Israel  acknowledge  us  not:  thou,  O 
Lord,  art  our  Father,  our  Redeemer,’  &c.  In  the 
mean  time,  that  Abraham  was  not  ignorant  of  what 
passed  amongst  his  children  (though  before  Christ  had 
opened  heaven  by  his  death,  the  patriarchs  did  not  as 
yet  enjoy  the  beatific  vision)  is  clear  from  what  we 
read,  St.  Luke  xvi.  25,  26. 

And  here  I  cannot  but  take  notice,  how  strangely 
unreasonable  the  notions  of  some  people  are,  who 
make  a  scruple  of  allowing  any  knowledge  to  the 
saints  and  angels  of  God,  whilst  they  are  ready  enough 
to  grant  that  the  devils  both  know  our  works  and  hear 
the  addresses  of  their  impious  invokers ;  as  if  these 
wretched  spirits  of  darkness,  by  nature  alone,  could 
know  more  than  the  saints,  who,  besides  the  light  of 
nature,  enjoy  the  light  of  grace  and  glory ;  or,  as  if 
those  rebels  had  acquired  any  greater  degree  of  per¬ 
fection  and  knowledge  by  their  fall,  than  they  would 
have  had  if  they  had  remained  angels. 

Q.  But  can  you  prove  from  scripture,  that  the  saints 
enjoy  God  in  heaven  before  the  general  resurrection? 

A.  Yes;  this  is  visibly  the  doctrine  of  St  Paul,  2 
Cor.  v.  1,  4  For  we  know,  that  if  our  earthly  house  of 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  227 

this  tabernacle  were  dissolved,  we  have  a  building 
of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens.’  Yer.  6  and  7,  4  Therefore  we  are  always  con¬ 
fident,  knowing  that  whilst  we  are  at  home  in  the 
body,  we  are  absent  from  the  Lord ;  (for  we  walk  by 
faith,  and  not  by  sight ;)  we  are  confident,  I  say,  and 
willing  rather  to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord.’  Where  he  visibly  supposes, 
that  the  souls  of  the  saints,  when  let  loose  from  their 
bodies  by  death,  enter  into  the  eternal  tabernacles,  are 
present  with  the  Lord,  and  enjoy  his  sight.  The  same 
thing  he  supposes,  Philip,  i.  23,  24,  4 1  am  in  a  strait 
betwixt  two,  having  a  desire  to  depart,  and  to  be  with 
Christ;  which  is  far  better.  Nevertheless  to  abide  in 
the  flesh  is  more  needful  for  you.’ 


CHAPTER  XXV. 

Of  the  Devotion  of  Catholics  to  the  blessed  Virgin 
Mary;  of  her  perpetual  Virginity;  of  the  Beads , 
Rosary ,  and  Angelus  Domini. 

Q.  What  is  the  meaning  of  the  great  respect  and 
devotion  of  Catholics  to  the  blessed  Virgin  Mary  ? 

A.  It  is  grounded,  1st,  upon  her  great  dignity  of 
Mother  of  God,  and  the  close  relation  which  she  has 
thereby  to  Jesus  Christ  her  son  ;  for  how  is  it  possible 
to  love  and  honour  Christ  with  our  whole  heart,  and 
not  value  and  love  his  blessed  Mother  ? 

2dly,  It  is  grounded  upon  that  supereminent  grace 
which  was  bestowed  upon  her  to  prepare  her  for  that 
dignity ;  upon  account  of  which  she  was  saluted  by 
the  angel  Gabriel,  St.  Luke  i.  28, ‘full  of  grace,’  (which 
the  Protestants,  who  are  no  great  friends  to  this  ever- 
blessed  Virgin,  have  chosen  rather  to  translate  highly 
favoured  ;)  and  both  by  the  angel  and  by  St.  Elizabeth, 
St.  Luke  i.  42,  she  is  styled,  ‘Blessed  among  women.’ 

3dly,  It  is  grounded  upon  her  extraordinary  sanctity ; 
for  if  she  was  full  of  grace  before  she  conceived  in  her 
womb  the  fountain  of  all  grace,  to  what  a  degree  of 


228  THE  CATHOLIC  CHRISTIAN  INSTRUCTED, 


sanctity  of  grace  must  she  have  arrived  during  so 
many  years  as  she  lived  afterwards  ?  especially  since 
she  bore  nine  months  in  her  womb  the  author  of  all 
sanctity,  and  had  him  thirty  years  under  the  roof,  ever 
contemplating  him  and  his  heavenly  mysteries,  St. 
Luke  ii.  19  and  51 ;  and  on  her  part  never  making  any 
resistance  to  the  affluence  of  his  graces  ever  flowing 
in  upon  her  happy  soul. 

4thly,  It  is  grounded  upon  that  supereminent  degree 
of  heavenly  glory,  with  which  God  has  now  honoured 
her,  in  proportion  to  her  grace  and  sanctity  here  upon 
earth,  and  the  great  interest  she  has  with  her  blessed 
Son,  and  through  him  with  his  heavenly  Father. 

Q.  Is  there  any  thing  in  scripture  that  insinuates 
this  great  devotion,  that  should  be  in  all  ages  to  this 
blessed  Virgin  ? 

A.  Yes,  it  was  foretold  by  herself  in  her  Canticle, 
St.  Luke  i.  48,  4  Behold  from  henceforth  all  generations 
shall  call  me  blessed.’ 

Q.  Do  you  then  allow  divine  honour  or  worship  to 
the  blessed  Virgin  Mary  ? 

A.  No,  certainly  ;  the  Church  in  this,  as  in  all  other 
things,  keeps  the  golden  mean  between  the  two  ex¬ 
tremes  :  she  condemns  those  that  refuse  to  honour  this 
blessed  Mother  of  God ;  but  those  much  more  that 
would  give  her  divine  worship.  She  thinks  no  honour 
that  can  be  given  to  any  pure  creature  too  great  for 
this  blessed  Virgin :  but  as  she  knows  that  there  is  an 
infinite  distance  still  between  her  and  God,  she  is  far 
from  offering  sacrifice  to  her,  or  paying  her  any  wor» 
ship  that  belongs  to  God  alone.  And  whatever  honour 
she  gives  the  Mother,  she  refers  it  to  the  glory  of  the 
Son,  as  the  chief  motive  and  end  of  all  her  devotions, 

Q,.  But  why  do  you  call  the  blessed  Virgin  the 
Mother  of  God  ? 

A.  Because  she  is  truly  the  Mother  of  Jesus  Christ, 
who  is  true  God  and  true  man,  and  consequently  she  is 
truly  the  Mother  of  God ;  not  by  being  Mother  of  the 
Divinity,  but  by  being  Mother  of  him,  who  in  one  and 
the  same  Person,  is  both  God  and  man.  Hence  she  is 
called  by  St.  Elizabeth,  Luke  i. ‘the  Mother  of  my 
Lord.’ 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  229 

Q.  Why  does  the  Church  in  her  hymns  and  anthems 
style  the  blessed  Virgin,  Mother  of  grace,  and  Mother 
of  mercy? 

A.  Because  she  is  the  Mother  of  him  who  is  the 
fountain  of  all  grace  and  mercy;  and  is  both  most 
willing  by  reason  of  her  supereminent  charity,  and 
most  able  by  her  great  interest  with  her  Son  to  obtain 
grace  and  mercy  for  us. 

Q,.  And  why  is  she  styled  the  queen  of  heaven,  or 
the  queen  of  angels  and  saints  ? 

A.  Because  shie  is  the  Mother  of  the  King  of  Hea¬ 
ven,  and  the  greatest  of  all  the  saints. 

Q,.  What  then  do  you  think  of  those  that  presume 
to  say  she  was  no  more  than  any  other  woman ;  nor 
ought  to  have  any  regard  or  honour  paid  to  her  ? 

A.  Such  as  these  have  very  little  regard  to  Jesus 
Christ,  whose  Mother  they  treat  with  such  contempt. 

Q,.  And  what  do  you  think  of  the  opinion  of  those 
that  say,  she  had  children  by  St.  Joseph,  after  the 
birth  of  our  Saviour  ? 

A.  This  was  a  heresy  condemned  by  the  Church 
near  fourteen  hundred  years  ago,  as  contrary  to  apos¬ 
tolical  tradition,  and  to  the  very  Creed  of  the  Apostles, 
which  styles  her  Virgin.  And  that  indeed  she  had 
determined  by  vow  never  to  know  man,  the  holy  fathers 
gather  from  her  words  to  the  angel,  St  Luke  i.  34, 
6  How  shall  this  be,  for  I  know  not  man  ?  ’ 

Q,.  Who  then  were  they  that  are  called  in  the  scrip¬ 
ture  the  brethren  of  our  Saviour  ? 

A.  They  are  named  by  S^Mark  vi.  3,  James  and 
Joses  or  Joseph,  and  Jude,  and  Simon  or  Simeon: 
these  were  the  sons  of  Mary,  the  wife  of  Cleophas, 
whom  the  gospel  calls  the  sister,  that  is,  the  near  kins¬ 
woman  of  the  blessed  Virgin,  and  therefore  her  sons 
are  called  our  Saviour’s  brethren,  according  to  the 
usual  scripture  phrase,  by  which  those  that  are  near 
akin  are  called  brothers  and  sisters. 

If  you  ask  me  how  I  prove  that  Mary  the  wife  of 
Cleophas  was  mother  to  James  and  Joses,  &c.,  I  prove 
it  evidently  by  comparing  the  gospels  together :  St. 
Matthew,  chap,  xxvii.  ver.  56,  acquaints  us,  that  amongst 

20 


230  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

the  women  who  had  followed  our  Saviour  from  Galilee 
ministering  to  him,  and  who  were  present  at  his  death, 
were  Mary  Magdalene,  and  Mary  the  mother  of  James 
and  Joses,  &c.  which  same  thing  is  attested  by  St. 
Mark,  chap.  xv.  ver.  40.  Now  St.  John,  xix.  25,  ex¬ 
pressly  informs  us,  that  this  Mary,  who  stood  by  the 
cross,  was  sister  to  the  blessed  Virgin,  and  wife  of 
Cleophas :  so  that  James,  Joses,  &c.  as  it  is  manifest 
from  the  gospel,  were  not  children  of  our  Lady,  but 
of  our  kinswoman  Mary,  the  wife  of  Cleophas. 

Q.  But  why  then  is  our  Saviour  called  her  first¬ 
born,  St.  Matt.  i.  25,  and  St.  Luke  ii.  7  P 

A.  It  is  a  Hebrew  phrase,  not  signifying  that  any 
were  born  after  him,  but  that  no  one  was  born  before 
him. 

Q.  And  why  is  it  said  of  St.  Joseph,  St.  Matt, 
i.  25,  ‘that  he  knew  her  not  till  she  had  brought 
forth,’  &c. 

A.  This  also  was  said  according  to  a  propriety  of 
speech  amongst  the  Hebrews,  to  signify  what  was 
not  done  before  without  meddling  with  the  question 
what  was  done  after  :  this  latter  being  foreign  to  the 
great  point  which  the  Evangelist  had  then  in  view, 
which  was  to  assure  us  that  Christ  was  born  of  a 
virgin.  We  have  examples  of  the  like  expressions 
in  the  Old  Testament;  as  when,  Psalm  cix.  (alias  cx.) 
it  is  said,  ‘The  Lord  said  to  my  Lord,  sit  thou  on  my 
right  hand  till  I  make  my  enemies  thy  footstool.’ 
Will  he  therefore  cease  to  sit  at  the  right  hand  of 
his  Father,  after  his  enemies  are  made  his  footstool? 
No  certainly. 

Q,.  What  is  the  common  address  which  the  Church 
makes  to  the  blessed  Virgin  Marv  ? 

A.  The  angelical  salutation  of  the  Hail  Mary :  a 
great  part  of  which  is  taken  out  of  the  gospel,  St.  Luke 
l  2(3,  and  42  ;  and  the  other  part  is  added  by  the  Church 
to  beg  the  prayers  of  the  blessed  Virgin  for  us 
sinners. 

Q.  Why  do  Catholics  so  often  repeat  the  Hail 
Mary  ? 

A.  To  commemorate  the  Incarnation  of  the  Son 
of  God ;  to  honour  his  blessed  Mother,  and  to  desire 
her  prayers. 

Q.  What  is  the  meaning  of  the  Beads  ? 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


231 


A.  It  is  a  devotion  consisting  of  a  certain  number 
of  Our  Fathers,  and  Hail  Marys,  directed  for  the  ob¬ 
taining  of  blessings  from  God,  through  the  prayers 
and  intercessions  of  our  Lady. 

Q,.  But  is  it  not  highly  absurd,  that  according  to 
the  common  way  of  saying  the  Beads,  there  are  re¬ 
peated  ten  Hail  Marys  for  one  Our  Father? 

A.  It  would  be  absurd  indeed,  and  blasphemous 
too,  if  the  meaning  of  this  were  to  signify  that  the 
blessed  Virgin  is  either  more  powerful  or  more  merci¬ 
ful  than  her  Son  ;  or  that  we  have  a  greater  confi¬ 
dence  in  her  than  in  him :  but  we  are  far  from  any 
such  notions. 

Q.  Why  then  is  the  Hail  Mary  repeated  so  much 
oftener  in  the  Beads  than  the  Lord’s  Prayer  ? 

A.  Because  the  Beads,  being  a  devotion  particularly 
instituted  to  commemorate  the  Incarnation  of  Christ, 
and  to  honour  him  in  his  blessed  Mother,  it  was 
thought  proper  to  repeat  so  much  the  oftener  that 
prayer  which  is  particularly  adapted  to  these  ends. 
In  the  mean  time  it  may  be  proper  to  take  notice, 
1st,  That  if  in  the  Beads  there  be  ten  Hail  Marys 
said  for  one  Our  Father;  in  the  Mass  and  Office  of 
the  Church  almost  all  the  prayers  are  directed  to 
God  alone.  2dly,  That  every  Hail  Mary,  both  by 
the  nature  of  the  prayer,  and  the  intention  of  the 
Church,  is  directed  more  to  the  honour  of  the  Son 
than  of  the  Mother ;  as  well  because  the  Church,  in 
honouring  the  Mother,  has  principally. in  view  the 
honour  of  the  Son  ;  as  also  because  this  prayer  par¬ 
ticularly  relates  to  the  Incarnation  of  Christ ;  and  if 
withal  it  begs  the  prayers  of  the  blessed  Virgin,  it  is 
plain  that  he  is  more  honoured  to  whom  we  desire 
she  should  address  her  prayers,  than  she,  whom  we 
ordv  desire  to  pray  for  us. 

To  which,  if  we  add,  that  her  prayers  are  ten  times 
better  and  more  acceptable  to  God  than  ours,  it  will 
appear  no  ways  absurd  that  we  should  frequently 
desire  her  prayers.  For  as  to  the  repetition  of  the 
same  prayer,  it  is  what  is  recommended  to  us  by 
the  example  of  our  Lord,  St.  Matt.  xxvi.  42,  44,  &c., 
and  has  nothing  of  absurdity  in  it. 

Q.  What  is  the  meaning  of  the  Rosary  ? 

A.  The  Rosary  is  a  method  of  saying  the  Beads, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


so  as  to  meditate  upon  the  Incarnation,  Passion, 
and  Resurrection  of  Christ.  And  it  is  divided  into 
three  parts,  each  part  consisting  of  five  Mysteries, 
to  be  contemplated  during  the  repeating  of  five 
decads  or  tens  upon  the  Beads.  The  first  five  are 
called  the  five  joyful  Mysteries:  viz.  the  Annuncia¬ 
tion,  when  our  Lord  was  first  conceived  in  his 
Mother’s  womb ;  the  Visitation,  when  the  blessed 
Virgin  visited  her  kinswoman  St.  Elizabeth,  and  by 
her  was  declared  blessed  among  Women,  &c. ;  the 
Nativity  of  our  Lord;  his  Presentation  in  the  Tem¬ 
ple,  together  with  the  Purification  of  the  blessed 
\  jrgin  ;  and  his  being  found  in  the  Temple  in  the  midst 
of  the  Doctors,  &c.  The  five  next  are  called  the 
dolorous  or  sorrowful  Mysteries,  as  having  relation  to  the 
Passion  of  Christ ;  and  are  his  Prayer  and  Agony  in  the 
garden  ;  his  being  scourged  at  the  Pillar  ;  his  Crowning 
with  Thorns ;  his  Carriage  of  the  Cross  ;  and  his  Cru¬ 
cifixion  and  Death.  The  five  last  are  called  the  five 
glorious  Mysteries,  viz.  the  Resurrection  of  our  Lord ; 
his  Ascension  into  Heaven;  the  Coming  of  the  Holy 
Ghost ;  the  Assumption  of  the  blessed  Virgin ;  and 
her  Coronation  ;  together  with  the  eternal  Glory  of  the 
Saints  in  the  Kingdom  of  Heaven. 

Q.  What  is  the  meaning  of  giving  three  tolls  with  the 
bells  every  morning,  noon,  and  night,  in  all  Catholic 
countries  ? 

A.  This  is  to  remind  the  faithful  of  the  great  mystery 
of  the  Incarnation  of  the  Son  of  God ;  and  it  is  the  prac¬ 
tice  of  all  good  Christians,  when  they  hear  these  bells,  to 
perform  the  devotion  which  we  call  the  Angdus  Domini. 

CL  What  is  this  devotion,  and  in  what  manner  is  it 
performed  ? 

A.  The  bell  tolls  three  times,  with  a  short  space  be¬ 
tween  each  time.  At  the  first  toll  we  say,  ‘The  Angel 
of  the  Lord  declared  to  Mary,  and  she  conceived  of  tne 
Holy  Ghost;  ’  then  we  sav  the  Hail  Mary,  &c.  At  the 
second  toll  we  say,  ‘Behold  the  handmaid  of  the  Lord, 
be  it  done  to  me  according  to  thy  word,’  Hail  Mary,  &c. 
At  the  third  toll  we  say,  ‘  And  the  Word  was  made 
flesh,  and  dwelt  amongst  us  ;  ’  Hail  Mary,  &c.  Then 
we  conclude  with  the  following  prayer. 

Pour  forth,  we  beseech  thee,  O  Lord,  thy  grace  into 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  233 

our  hearts,  that  we,  to  whom  the  Incarnation  of  Christ 
thy  Son  was  made  known  by  the  message  of  an  angel, 
may,  by  his  passion  and  cross,  be  brought  to  the  glory 
of  his  resurrection.  Through  the  same  Christ  our 
Lord,  Amen. 

This  devotion  is  used  in  all  Catholic  countries,  and  is 
called  the  Angelus  Domini ,  from  the  first  words,  the 
Angel  of  the  Lord,  &c. 


CHAPTER  XXVI. 

Of  the  Use  and  Veneration  of  Relics  in  the  Catholic  Church, 

Q.  What  do  you  mean  by  Relics  ? 

A.  The  dead  bodies  or  bones  of  the  saints  we  call 
Relics  ;  as  also  whatever  other  things  have  belonged 
to  them  in  their  mortal  life. 

Q.  And  what  is  the  doctrine  and  practice  of  the 
Church  with  regard  to  these  things  ? 

A.  We  keep  such  things  as  these  with  a  religious 
respect  and  veneration  for  the  sake  of  those  to  whom 
they  have  belonged,  but  principally  for  the  sake  of  him 
to  whom  the  saints  themselves  belonged  ;  that  is,  for 
the  greater  glory  of  God,  who  is  glorious  in  his  saints, 
and  to  whom  is  referred  all  the  honour  that  is  given 
to  his  saints. 

Q.  What  reasons  has  the  Church  for  showing  this 
respect  to  the  dead  bodies  or  bones  of  the  saints  ? 

A.  1st,  Because  they  have  been  the  victims  and  the 
living  temples  of  God,  in  which  his  divine  Majesty 
has,  in  a  particular  manner  inhabited,  and  which  he 
has  sanctified  by  his  presence  and  grace:  and  there¬ 
fore,  if  God  required  of  Moses,  Exod.  iii.  5,  and  ot 
Joshua,  Josh.  v.  15,  to  loose  their  shoes  from  oft"  their 
feet,  in  respect  to  the  ground  on  which  they  stood, 
as  being  rendered  holy  by  his  presence,  or  that  of  his 
angels,  we  must  conclude,  that  it  is  agreeable  to  his 
divine  Majesty  that  we  should  testify  the  like  honour 
to  that  venerable  earth  of  the  bodies  of  his  saints, 
which  he  in  such  an  extraordinary  manner  has  sanc¬ 
tified,  by  abiding  in  them  as  in  his  temples. 

20  * 


234  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

2dly,  We  know  that  the  bodies  of  the  saints  are 
preordained  to  a  happy  resurrection  and  eternal 
glory,  and  upon  this  account  also  deserve  our  respect. 

3dly,  The  bodies  and  other  relics  of  the  saints  have 
been,  and  are  daily  the  instruments  of  the  power  of 
God,  for  the  working  of  innumerable  miracles,  which 
God,  who  is  truth  and  sanctity  itself,  would  never 
have  effected,  if  it  had  not  been  agreeable  to  him 
that  we  should  honour  and  respect  these  precious 
remnants  of  his  servants. 

4thly,  The  relics  and  shrines  of  the  martyrs  and 
other  saints  serve  very  much  to  encourage  the  faith¬ 
ful  to  an  imitation  of  their  virtues,  and  to  help  to  raise 
their  souls  from  the  love  of  things  present,  to  the  love 
of  things  eternal. 

Q.  Did  the  primitive  Christians  show  this  respect  to 
the  relics  of  the  saints  ? 

A.  Yes:  nothing  is  more  evident  from  all  kind  of 
monuments  of  antiquity,  than  that  the  veneration  of  the 
relics  of  the  saints  is  one  of  the  most  ancient  things  in 
Christianity.  The  learned  Church  Historian,  Eusebius, 
1.  7,  c.  19,  relates  that  St.  James’  chair  was  kept  with 
great  veneration  by  the  Christians  of  Jerusalem,  from 
the  Apostles’  time,  till  the  days  in  which  the  historian 
wrote,  that  is,  till  the  beginning  of  the  fourth  century. 
The  acts  of  the  martyrdom  of  St.  Ignatius,  bishop  of 
Antioch,  disciple  of  the  Apostles,  who  suffered  at  Rome, 
anno  107,  written  by  the  Christians  who  accompanied 
him  to  Rome,  bear  record,  that  his  holy  relics  were  car¬ 
ried  to  Antioch  by  the  Christians,  and  left  to  that 
Church  as  an  inestimable  treasure.  The  Christians 
of  Smyrna,  in  the  account  that  they  give  of  the  martyr¬ 
dom  of  their  holy  bishop  St.  Polycarp,  disciple  of  the 
Apostles,  inform  us,  that  the  faithful  carried  away  his 
relics,  which  they  valued  more  than  gold  and  precious 
stones,  Euseb.  Hist.  1.  4,  c.  1 5.  And  that  this  veneration 
of  relics  was  approved  by  all  the  most  holy  and  most 
learned  bishops  and  doctors  of  the  Church,  and  con¬ 
demned  by  none  but  infidels  and  heretics,  such  as  Julian 
the  Apostate,  Eunomius,  and  Vigilantius,  may  be  seen 
in  the  writings  of  the  holy  fathers.  See  St.  Basil,  in  Ps. 
115,  t.  1,  p.274.  Hom'd.  5,  in  Martyrem  Julittam,  p. 
217.  Horn.  20  in  40.  Martvres,  p.  479.  St.  Gregory 
Nyssen,  Orat.  de  S.  Theodoro  Martyre,  t.  3.  St.  Gregory 


THE  CATHOLIC 


CHRISTIAN  INSTRUCTED.  235 

% 


Nazianzen,  Orat.  3,  in  Julianum,  1. 1,  p.  76,  77.  St.  Cyril 
of  Jerusalem,  Catech.  18.  St.  John  Chrysostom,  ad  Pap. 
Ant.  Horn.  40,  47,  59, 1.  contra  Gentiles,  Horn.  26,  in  2 
Cor.  2,  &c.  St.  Ambrose,  Epist.  22.  St.  Hierome,  1.  ad- 
versus  Vigilantium.  St.  Augustine,  1.  9.  Confess,  c.  7. 
Serm.  92,  de  Diversis,  1.  22,  of  the  City  of  God,  c.  8. 
Epist.  103.  Theodoret,  1.  8,  contra  Grrncos,  &c.  To 
pass  over  many  others,  who  all  agree  in  approving  this 
practice :  and  all  or  most  of  them  bear  record,  that  God 
also  has  approved  it  by  innumerable  miracles. 

Q,.  But  have  you  any  instance  in  scripture  of  miracles 
wrought  by  the  bones  of  God’s  saints,  or  other  things 
belonging  to  them  ? 

A.  Yes ;  we  read  2  (alias  4)  Kings  xiii.  21,  of  a  dead 
man  raised  to  life  by  the  touch  of  the  bones  of  the 
prophet  Elisha ;  and  Acts  xix.  12,  4  that  from  the  body 
of  Paul,  were  brought  unto  the  sick,  handkerchiefs  or 
aprons,  and  the  diseases  departed  from  them,  and  the 
evil  spirits  went  out  of  them.’ 

Q.  But  does  not  Christ  reprehend  the  Scribes  and 
Pharisees  for  building  up  and  adorning  the  sepulches 
of  the  prophets,  St.  Matt,  xxiii.  29,  30,  31  P 

A.  He  does  not  reprehend  them  for  the  action,  which 
in  itself  was  good,  but  for  their  wicked  dispositions ; 
inasmuch  as,  whilst  they  should  seem  to  honour  the 
prophets,  and  thereby  obtain  the  favour  of  the  people, 
they  sought  all  the  while  to  fill  up  the  measure  of  their 
fathers,  by  persecuting  unto  the  death  the  Lord  of 
prophets. 

Q,.  What  kind  of  honour  does  the  Catholic  Church 
allow  to  relics  ? 

A.  An  inferior  and  relative  honour,  as  to  things  be¬ 
longing  to  God’s  saints ;  but  by  no  means  divine  honour. 

Q.  But  are  not  candles  allowed  to  burn  before  them? 
and  are  they  not  sometimes  fumed  with  incense  ? 

A.  These  are  honours  indeed,  but  such  as  we  may 
give  to  one  another;  as  in  effect  we  incense  in  the 
Church  both  clergy  and  people,  and  burn  candles  to 
our  princes  upon  occasions  of  joy :  for  since  these 
honours  are  no  ways  appropriated  to  God  either  by  the 
nature  of  the  things  in  themselves,  or  bv  any  divine 
ordinance,  why  may  not  the  Church  of  God  allow  them 
to  the  relics  of  the  saints  ?  not  as  divine  honours,  hut 
fcs  tokens  of  our  love  and  respect  to  them  ;  of  our  joy 


^36  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


for  the  triumphs  of  Christ  in  his  saints,  and  as  emblems 
of  their  eternal  life,  light,  and  glory. 

Q.  Does  not  this  practice  of  the  veneration  of  relics 
expose  the  faithful  to  the  danger  of  idolatry  and  super¬ 
stition,  by  honouring  false  relics  ? 

A.  No.  1st,  Because  the  Church  of  God,  by  her 
public  canons,  and  her  zealous  pastors,  takes  what  care 
she  can  to  prevent  such  impostures.  2dly,  Because, 
if  by  the  wickedness  of  men  it  should  sometimes  hap¬ 
pen  that  the  faithful  should  be  imposed  upon  in  this 
regard,  so  far  as  to  honour  a  false  relic  for  a  true  one, 
there  would  be  neither  any  idolatry  nor  superstition 
in  the  case,  but  a  mistake,  on  their  part,  innocent,  as 
when  a  charitable  Christian  relieves  an  impostor  or  a 
hypocrite,  innocently  believing  him  to  be  a  real  object 
of  charity. 

Q.  But  if  the  Church  has  so  much  zeal  against  false 
relics,  how  comes  she  to  tolerate  them  in  so  many 
cases,  as  when  divers  Churches  pretend  to  possess  the 
body  of  the  same  saint,  for  some  or  other  of  these 
must  be  false  relics  ? 

A.  You  are  too  hasty  in  concluding  that  these  must 
needs  be  false  relics,  1st,  Because  it  often  happens  that 
some  part  of  the  body  of  a  saint  is  in  one  place,  and 
some  part  in  another,  in  which  case  both  places  claim 
the  body  of  such  a  saint,  and  though  they  really  pos¬ 
sess  only  a  part  of  it;  and  yet  neither  the  one  nor  the 
other  is  therefore  to  be  charged  with  honouring  false 
relics.  2dly,  Many  of  the  saints  and  martyrs  have 
borne  the  same  names,  and  hence  it  easily  happens, 
that  relics,  which  indeed  belong  to  one  saint,  are  at¬ 
tributed  to  another  of  the  same  name.  3dly,  There 
have  been  many  ancient  martyrs,  whose  names  at 
present  are  not  known,  whose  relics  nevertheless  have 
been  all  along  honoured  by  the  Church :  now  it  was 
easy  that  the  ignorance  of  some,  or  the  vanity  of 
others,  might  attribute  to  them  the  names  of  other 
saints:  so  that  these  may  be  true  relics,  notwith¬ 
standing  they  do  not  all  belong  to  the  saints  to  whom 
they  are  attributed. 

Q.  What  is  the  meaning  of  making  pilgrimages  to 
the  shrines  or  other  memorials  of  the  saints? 

A.  To  honour  God  in  his  saints,  to  excite  devotion 
by  the  sight  of  those  places  sanctified  by  these 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  237 

heavenly  pledges,  and  to  obtain  graces  and  blessings 
of  God,  by  the  prayers  of  the  saints  :  for  though  God 
be  every  where,  and  his  bounty  and  mercy  be  not 
confined  to  any  particular  place,  yet  the  experience 
of  all  past  ages  convinces  us,  that  it  is  bis  holy  will 
and  pleasure  to  bestow  his  favours  more  plentifully, 
and  to  show  more  frequent  and  miraculous  effects  of 
his  power  and  goodness  in  some  places  than  in  others, 
see  St.  Augustine,  epist.  137. 

Q.  Have  not  Catholics  a  more  than  ordinary  vene¬ 
ration  for  the  wood  of  the  cross,  the  nails,  thorns,  and 
other  instruments  of  Christ’s  passion  ? 

A.  Yes,  they  have,  because  these  things  have  so 
close  a  relation  to  the  passion  of  Christ,  by  which  we 
were  redeemed,  and  have  been  sanctified  by  the  blood 
of  our  Redeemer. 


CHAPTER  XXVII. 

Of  the  Use  of  Pictures  and  Images  in  the  Catholic  Church, 

Q.  What  is  the  doctrine  of  the  church  with  regard 
to  pictures  or  images  of  Christ  and  his  saints? 

A.  1st,  That  it  is  good  to  keep  them  and  retain 
them,  and  to  have  them  in  churches,  not  only  for 
ornament,  and  for  the  instruction  of  the  ignorant, 
but  for  the  honour  and  reme»mbrance  of  Christ  and 
his  saints,  and  for  to  help  to  raise  our  thoughts  and 
hearts  to  heavenly  things.  2dly,  That  there  is  a 
relative  honour  due  to  them,  by  reason  of  the  persons 
whom  they  represent.  See  the  second  council  of 
Nice,  Act.  7,  and  the  council  of  Trent,  Sess.  25. 

Q,.  Does  the  catholic  church  give  divine  worship 
to  the  pictures  or  images  of  Christ  or  his  saints  ? 

A.  No,  by  no  means:  the  second  council  of  Nice, 
in  the  7th  Action  or  Sessions,  has  expressly  declared, 
that  divine  worship  is  not  to  be  given  them  ;  to  which 
the  council  of  Trent,  in  the  25th  Session,  has  added, 
that  we  ‘  are  not  to  believe  that  there  is  any  divinity 
or  power  in  them  for  which  they  are  to  be  worshipped : 
and  that  we  are  not  to  pray  to  them,  nor  put  our 
trust  or  confidence  in  them.’ 

Q,  But  does  not  the  first  (or  second)  command- 


2r38  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

ment  absolutely  forbid  the  making  of  any  image,  or 
the  likeness  of  anything  in  heaven,  earth,  or  sea? 

A.  No:  it  only  forbids  the  making  of  idols,  that  is, 
of  such  images  as  are  made  for  gods,  and  are  wor¬ 
shipped  as  such;  or  in  which  a  divinity  or  divine 
virtue  and  power  is  believed  to  reside.  Hence  the 
ancient  version  of  the  Septuagint  (which  is  venerable 
by  having  been  made  use  of  by  the  apostles  them¬ 
selves)  renders  the  words  of  the  commandment  thus, 
4  thou  shalt  not  make  to  thyself  an  idol,’  &c.  And 
that  God  does  not  absolutely  forbid  the  making  of 
the  likeness  of  any  thing,  is  not  only  the  general  be¬ 
lief  of  all  Christians,  who  carry  about  with  them 
without  scruple  the  likeness  of  their  kings  in  the 
current  coin  of  their  respective  countries,  but  is 
visible  from  scripture,  wherein  God  commanded  the 
making  of  two  cnerubimsof  beaten  gold,  to  be  placed 
over  the  ark  of  the  covenant  in  the  very  sanctuary, 
Exod,  xxv.  18,  19,  20,  21,  and  in  like  manner  com¬ 
manded  the  making  of  the  brazen  serpent,  for  the 
healing  of  those  who  were  bit  by  the  fiery  serpents, 
Numb.  xxi.  8,  9,  which  serpent  was  an  emblem  of 
Christ,  St.  John  iii.  14,  35. 

Q.  But  at  least  does  not  God  forbid  by  this  command¬ 
ment  all  honour  or  reverence  to  pictures  or  images  ? 

A.  He  forbids  all  honour  or  reverence  to  idols  or  im¬ 
age  gods,  but  not  the  relative  honour  which  catholics 
snow  to  the  pictures  of  Christ  and  his  saints,  for  the  sake 
of  the  persons  represented  by  them,  for  it  is  visible,  that 
the  same  images  which,  by  this  commandment  are  for¬ 
bid  to  be  honoured,  are  also  bv  the  express  words  of  the 
commandment  forbid  to  be  ma3e.  Now,  few  or  no  Chris¬ 
tians  suppose  that  the  pictures  of  Christ,  or  his  saints 
are  forbid  to  be  made  ;  therefore  they  cannot  infer  from 
this  commandment,  that  they  are  forbid  to  be  honoured, 
since  this  commandment  does  not  speak  of  them  at  all, 
but  only  of  idols  or  images  set  up  to  be  worshipped  for 
gods. 

Q.  What  then  do  you  mean  by  this  relative  honour, 
which  you  allow  to  the  pictures  of  Christ  and  his  saints  ? 

A.  fey  a  relative  honour,  I  mean  an  honour  which 
Is  given  to  a  tiling,  not  for  any  intrinsic  excellence  or 
dignity  in  the  thing  itself,  but  only  for  the  relation 
which  it  has  to  something  else,  which  it  represents  or 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  239 

brings  to  our  remembrance  ;  as  when  Christians  bow  to 
the  name  of  Jesus,  which  is  an  image  of  remem¬ 
brance  of  our  Saviour  to  the  ear  as  the  crucifix  is 
to  the  eye. 

Q.  Have  you  any  instances  of  this  kind  of  relative 
honour  allowed  by  protestants? 

A.  Yes:  in  the  honour  they  give  to  the  name  of 
Jesus,  to  their  churches,  to  the  altar,  to  the  bible,  to 
the  symbols  of  bread  and  wine  in  the  sacrament,  to 
the  king’s  chair,  &c.  Such  also  was  the  honour 
which  the  Jews  gave  to  the  ark  and  cherubims,  to  the 
sanctuary,  &c.  and  which  Moses  and  Joshua  gave  to 
the  land  on  which  they  stood,  as  being  holy  ground, 
Exod.  iii.  5.  Josh.  v.  15. 

Q.  How  do  you  prove  that  there  is  a  relative  hon¬ 
our  due  to  the  images  or  pictures  of  Christ  and  his 
saints  ? 

A.  Because  it  is  evidently  agreeable,  as  well  to 
nature  and  reason,  as  to  piety  and  religion,  to  express 
our  esteem  and  affection  for  those  whom  we  honour 
and  love,  by  setting  a  value  upon  all  things  that  belong 
to  them,  or  have  any  relation  to  them.  Thus  good 
Christians,  that  love  God  with  their  whole  hearts, 
honour  all  things  that  are  dedicated  to  his  service, 
or  that  are  memorials  of  him,  or  have  a  relation  to 
him  ;  as  his  temples,  his  altars,  his  name,  his  word,  his 
sacraments,  the  sacred  vessels,  &c.  And  thus  it  is 
that  we  honour  the  effigies  of  Christ,  of  his  blessed 
Mother,  and  of  the  saints,  as  memorials  and  represen¬ 
tations  of  them,  and  as  helps  to  raise  our  thoughts  to 
them.  And  is  it  not  thus  that  a  loyal  subject,  a  duti¬ 
ful  child,  a  loving  friend,  value  the  pictures  of  their 
kings,  father,  or  friend?  And  would  not  these  very 
men  that  make  no  scruple  of  abusing  the  image  of 
Christ,  severely  punish  such  as  would  abuse  the  image 
of  the  king  ? 

Q.  Do  you  then  allow  of  worshipping  God  by  an 
image  ? 

A.  If  you  mean  by  worshipping  God  by  an  image,  the 
raising  up  our  hearts  to  God,  by  or  upon  occasion  of  the 
sight  pf  the  picture  or  image  ;  or  referring  to  Jesus  Christ 
and  to  his  worship  whatever  honour  or  respect  we  show 
to  his  picture  or  image  ;  there  can  be  no  reason  to  dis¬ 
allow  the  worshipping  of  God  by  a  picture  or  image. 


240  tHe  catholic  Christian  instructed. 


But  if  worshipping  God  by  an  image  be  so  understood, 
as  if  the  divinity  in  some  particular  manner  resided  in 
the  image  ;  or  some  virtue  or  power,  for  which  it  should 
be  worshipped  or  trusted  in  ;  or  as  if  our  worship  or 
prayers  were  believed  to  be  more  acceptable  to  God 
and  to  have  more  influence  upon  him,  when  offered  or 
presented  by  or  through  any  such  image ;  such  kind 
of  worshipping  God  by  an  image  is  not  only  not  allowed 
but  condemned  by  the  Catholic  Church.  See  the  Coun¬ 
cil  of  Trent,  Sess.  25. 

Q.  What  means  then  the  blessing  of  crucifixes  or 
other  images,  if  no  virtue  or  power  be  believed  to  reside 
in  them  after  they  are  blessed  ? 

A.  The  Church  blesses  all  things  that  are  used  about 
the  altar  ;  not  by  way  of  imparting  to  them  any  intrinsic 
power  or  virtue,  but  by  way  of  dedicating  them  to  the 
divine  service,  and  begging  God’s  blessing  for  those  that 
make  use  of  them ;  so  that  whatever  advantage  may  be 
supposed  in  the  use  of  them,  after  they  are  blessed  more 
than  before,  is  wholly  to  be  attributed  to  the  prayers  of 
the  Church. 

Q.  But  are  there  not  certain  images  to  which  great 
miracles  are  attributed ;  therefore  Catholics  must  believe 
that  in  these,  at  least,  there  is  some  divinity,  virtue,  or 
power  ? 

A.  There  have  been  many  instances  of  undoubted 
miracles  wrought  by  God,  in  the  Churches  of  the  blessed 
Virgin  and  other  saints,  in  favour  of  those  that  have 
sought  their  prayers  and  intercession  before  the  pictures 
of  images.  But  these  miracles  are  not  to  be  attributed 
to  any  divinity  or  power  in  the  image,  but  to  the  Almighty 
power  of  God,  moved  to  work  these  wonders  by  the 
prayers  of  the  saints,  and  bearing  testimony  thereby  to 
the  faith  of  his  Church,  and  showing  his  approbation  of 
her  religious  practices. 

Q.  What  do  you  think  of  the  images  or  pictures  of 
God  the  Father,  or  of  the  blessed  Trinity  ? 

A.  I  think  that  no  corporeal  image  can  bear  a  resem¬ 
blance  with  the  Divinity :  and  consequently  that  it  would 
be  unlawful  to  pretend  to  make  any  such  likeness  or 
resemblance.  But  where  no  such  resemblance  is  pre¬ 
tended,  I  do  not  take  it  to  be  more  unlawful  to  paint 
God  the  Father,  under  the  figure  of  a  venerable  man, 
because  he  was  so  represented  in  the  vision  of  Daniel, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  241 


chap.  vii.  ver.  9,  than  it  is  to  paint  the  Holy  Ghost  under 
the  figure  of  a  dove,  because  ne  appeared  so  when  Christ 
was  baptized,  St.  Matt.  iii.  16. 

Q.  What  do  you  think  of  the  charge  of  idolatry  laid 
to  the  Church  by  some  of  her  adversaries,  upon  account 
of  the  use  and  veneration  of  images  ? 

A.  I  think  that  nothing  could  be  more  visibly  unjust 
than  such  a  charge.  Since  idolatry  is  giving  divine 
honour  and  service  to  an  idol,  or  false  God :  which  is 
far  from  being  the  case  of  the  Catholic  Church.  We 
acknowledge  one  only  true  and  living  God,  in  three 
persons,  Father,  and  Son,  and  Holy  Ghost:  to  him 
alone  do  we  offer  sacrifice  or  any  other  divine  honours. 
Him  alone  do  we  adore  in  spirit  and  truth.  Whatever 
else  in  heaven  or  on  earth  we  religiously  honour,  we 
honour  for  his  sake,  and  for  the  relation  it  has  to  him. 
And  as  for  the  worship  of  idols  or  false  gods,  it  has  been 
banished  out  of  the  world  by  the  labo  urs  and  preaching 
of  our  Church  alone  :  so  far  are  we  from  abetting  idol¬ 
atry. 

Q.  What  then  do  you  think  of  the  parallel  which 
some  would  make  between  the  heathen  and  Catholic 
worship  ? 

A.  I  think  that  it  is  infinitely  unjust  and  unreasona¬ 
ble,  as  must  appear  to  any  unprejudiced  mind  by  the 
following  remarks. 

1st,  Catholics  adore  and  offer  sacrifice  to  one  only 
true  and  living  God :  the  Heathens  adored  and  offered 
sacrifices  to  many  false  gods. 

2dly,  The  supreme  object  of  Catholic  worship  is  the 
sacred  Trinity  blessed  for  evermore  :  the  supreme  ob¬ 
ject  of  the  Heathen  worship  was  the  sun,  or  some  other 
part  of  God’s  creation ;  or  else  some  wicked  man,  or 
more  wicked  devil.  For  Heathen  idolatry,  according 
to  the  Apostle,  Rom.  i.  25,  ‘  changed  the  truth  of  Goa 
into  a  lie,  and  worshipping  and  serving  the  creature 
more  than  the  Creator,  who  is  blessed  for  ever.’  The 
sun  and  his  symbol,  the  fire,  was  of  old  the  sovereign 
god  of  the  Persians  ;  as  he  was  of  late  of  the  inhabitants 
of  Peru :  the  same  was  worshipped  as  their  chief  god 
by  the  Phoenicians  under  the  name  of  Baal ;  by  the 
Ammonites  under  the  name  of  Moloch  ;  by  the  Moab¬ 
ites  under  the  name  of  Chamos :  by  the  Accaronitea 

21 


242  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

under  the  name  of  Beelzebub ;  by  those  of  Gaza,  under 
the  name  of  Marnas,  &c.  according  to  Vossius,  Sel- 
den,  and  the  whole  nation  of  the  critics,  alleged  by  the 
Protestant  doctor  Parker,  test.  p.  97.  Him  tney  called 
the  king  of  heaven ;  as  they  called  the  moon  or  As- 
tarte  the  queen  of  heaven.  Of  like  nature  was  the 
sovereign  object  of  the  worship  of  the  Egyptians,  viz. 
Ammon  the  ram,  and  Osyris  the  bull,  which  are  the 
two  first  signs  of  the  Zodiac,  and  were  worshipped  as 
symbols  of  the  sun,  according  to  doctor  Parker,  Ibidem. 
The  chief  god  of  the  Grecians  and  Heathen  Romans, 
was  Jupiter,  who  was  originally  a  king  that  reigned  in 
Crete ;  as  the  wiser  Heathens  have  acknowledged.  He 
was  not  esteemed  eternal  by  any  of  them ;  but  the  son 
of  Saturn,  that  is,  of  time  ;  and  by  much  posterior  to 
heaven  and  earth.  As  for  his  idols  and  oracles,  he  who 
gave  answers  thereby  was  no  God,  but  an  arch  devil,  as 
Christians  have  ever  believed. 

3dly,  Catholics  honour,  though  not  with  any  part  of 
divine  worship,  the  angels  and  saints  of  God,  as  belong¬ 
ing  to  him,  and  as  truly  worthy  of  honour,  upon  account 
of  the  excellent  gifts  of  grace  and  glory  received  from 
him :  but  they  ask  nothing  of  them  but  what  they  know 
must  come  from  God’s  hands ;  and  therefore  their  usual 
address  to  them  is,  Pray  for  us.  The  Heathens  not  only 
give  the  sovereign  worship  of  adoration  and  sacrifice  to 
their  inferior  deities,  but  looked  upon  them  in  many  re¬ 
spects  independent  of  their  chief  god  ( whilst  they  made 
him,  himself  independent  upon  fate)  una  accordingly  they 
addressed  themselves  to  them  not  as  intercessors,  (for  in 
the  whole  Heathen  theology  we  shall  scarce  find  an 
Ora  pro  nobis)  but  as  distributers  of  blessings  and  gifts 
to  men,  according  to  their  different  offices  and  powers. 

4thly,  Those  whom  the  Catholics  honour  with  an  in¬ 
ferior  veneration  for  God’s  sake,  are  indeed  the  ministers 
and  servants  of  the  one  true  God.  The  inferior  deities 
of  the  Heathens  were  wicked  wretches,  such  as  Mars, 
Bacchus,  Hercules,  Venus,  &c.  or  rather  devils,  as  we 
learn  from  many  texts  of  scripture.  See  Levit.  xvii.  7. 
De  liter,  xxxi.  17.  Ps.  cvi.  37.  1  Cor.  x.  20. 

othly,  As  to  images  ;  not  to  speak  of  the  immense  dis¬ 
tance  between  the  objects  represented  by  Catholics  and 
bv  Heathens,  it  is  certain  that  the  Heathens,  at  least  the 


TIIE  CATHOLIC  CHRISTIAN  INSTRUCTED.  243 


generality  of  them,  believed  the  very  idols  to  be  gods ; 
for  which  see  Gen.  xxii.  30,  32.  Exod.  xx.  23.  Levit. 
xix.  4.  Judges  xviii.  24.  2  Kings  xvii.  29,  and  xix.  18. 
Isai.  xliv.  17.  Jerem.  ii.  26,  27.  Acts  xix.  26.  And 
as  for  those  who  would  seem  to  be  more  refined  in  their 
notion  and  worship,  they  believed  at  least  that  the  idols 
by  consecration  became  the  bodies  of  their  gods,  the 
places  of  their  peculiar  residence,  the  symbols  of  their 
presence,  and  the  seats  of  their  power.  And  accordingly 
these,  as  well  as  the  others,  offered  prayers  and  sacrifice 
to  the  idols,  and  gave  them  the  names  of  the  deities 
which  they  worshipped  in  them.  Now  we  neithei  be¬ 
lieve  our  images  to  be  gods,  nor  to  be  the  bodies  of  God, 
nor  the  peculiar  places  of  his  residence,  nor  symbols  oi 
his  presence,  nor  to  have  any  power  or  virtue  in  them; 
nor  do  we  put  our  trust  in  them,  or  pray  to  them,  or 
offer  sacrifice  or  other  divine  honours  to  them.  There¬ 
fore  there  is  no  similitude  between  the  Heathen  worsnip 


and  ours. 

As  for  the  Jewish  worship  of  the  golden  calf  in  the 
wilderness,  and  afterwards  of  the  calves  of  Jeroboam  at 
Bethel  and  Dan,  which  some  are  willing  to  extenuate,  as 
if  they  did  not  take  these  images  to  be  gods,  but  thereby 
only  meant  to  worship  the  God  of  Israel,  the  Scripture 
gives  us  a  quite  different  account ;  witness  these  texts, 
Exod.  xxxii.  8,  ‘They  have  made  them  a  molten  calf,  and 
have  worshipped  it,  and  have  sacrificed  thereunto,  and 
said,  These  be  thy  gods,  O  Israel,  which  have  brought 
thee  up  out  of  the  land  of  Egypt.’  Ver.  31, 4  They  have 
made  them  gods  of  gold.’  Psalm  cvi.  (alias  cv.)  19,  20, 
21,  4  They  made  a  calf  in  Horeb,  and  worshipped  the 
molten  image:  they  changed  their  glory  (their  God) 
into  the  similitude  of  an  ox  that  eateth  grass  :  they  for¬ 
got  God  their  Saviour,  which  had  done  great  things  m 
Egypt.’  Acts  vii.  39, 40, 41,  4  To  whom  our  fathers  would 
not  obey,  but  thrust  him  from  them,  and  in  their  hearts 
turned  back  again  into  Egypt,  saying  to  Aaron,  Make  us 

gods  to  go  before  us. - And  they  made  a  calf  in  those 

days,  and  offered  sacriffce  to  the  idol,  and  rejoiced  in  the 
works  of  their  own  hands.  Then  God  turned  and  gave 
them  up  to  worship  the  host  of  heaven.’  And  of  the 
calves  of  Jeroboam,  1  Kings  xii.  28,  4  Pie  made  two  calves 
of  gold,  and  said  unto  them,  Behold  thy  gods,  O  Israel, 


244  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 


who  brought  thee  up  out  of  the  land  of  Egypt ;  ’  and 
ver.  32,  ‘He  sacrificed  to  the  calves  that  he  had  made 
and  1  Kings  xiv.  9,  ‘He  is  accused  by  the  prophet 
Abijah,  to  have  gone  and  made  him  other  gods  and 
molten  images,’  and  ‘  to  have  cast  the  Lord  behind  his 
back.’  2  Chron.  xi.  15,  ‘  He  ordained  him  priest  for  the 
high  places,  and  for  the  devils,  and  for  the  calves  which 
he  had  made.’  2  Chron.  xiii.  8,  ‘  There  are  with  you 
golden  calves,  which  Jeroboam  made  unto  you  for  gods.’ 
Ver.  9,  ‘  Have  ye  not  cast  out  the  priest,  &c.  and  made 

you  priests  after  the  manner  of  the  nations - of  them 

that  be  no  gods.’  Ver.  10,  ‘But  as  for  us,  the  Lord  is 
our  God.’ 

But  if  any  one  will  be  contentious  and  maintain  that 
these  idolatrous  Israelites  intended  to  worship  in  these 
calves,  not  the  Egyptian  Osiris,  nor  any  other  false 
divinity,  but  the  God  of  Israel,  because  Aaron  (who 
made  the  calf  against  his  will  by  compulsion  of  the  peo¬ 
ple)  seems  to  give  it  the  proper  name  of  the  God  of  Israel, 
Exod.  xxxiii.  5,  ‘To-morrow  is  a  feast  to  the  Lord.’ 
Supposing  this  to  be  true,  their  worship  would  still  have 
been  idolatrous,  and  these  calves  properly  idols  ;  because 
they  believed  (as  is  manifest  from  the  texts  above  quoted) 
these  very  calves  to  be  gods  ;  or,  if  you  will  have  it  so, 
to  be  the  Lord  of  Israel  ;  or,  at  least,  that  the  divinity 
had  upon  their  dedication  insinuated  itself  into  them ; 
and  accordingly  they  gave  divine  praises  and  offered 
sacrifice  to  them.  Now  to  believe  any  image  to  be 
God,  or  to  imagine  any  divinity,  power,  or  virtue  in  it, 
for  which  it  is  to  be  worshipped,  or  to  offer  sacrifice  to 
an  image,  is  an  idolatrous  worship,  and  cannot  be 
excused,  however  the  image  be  pretended  by  its  wor¬ 
shippers  to  represent  the  true  God. 

Q.  Is  there  not  in  one  of  the  Church  hymns,  and  in 
one  of  the  anthems  of  the  Roman  Breviary,  a  prayer  to 
the  cross  ?  How  then  do  you  maintain  that  the  Catholic 
Church  does  not  attribute  any  power  to  images,  nor  prays 
to  them  ? 

A.  The  prayer  you  speak  of  is  not  directed  to  the 
wood  of  the  cross,  but  Christ  crucified,  bv  a  figure  of 
speech,  as  when  St.  Paul  says,  Gal.  vi.  14,  that  he  glories 
in  the  cross  of  Jesus  Christ 


1  HE  CATHOLIC  CHRISTIAN  INSTRUCTED.  245 


CHAPTER  XXVIII. 


Of  Exorcisms ,  and  Benedictions ,  or  Blessings  of  Crea¬ 
tures  in  the  Catholic  Church ,  and  of  the  Use  of  Holy 
Water . 


Q.  What  do  you  mean  by  Exorcism  ? 

A.  The  rites  and  prayers  instituted  by  the  Church  for 
the  casting  out  devils,  or  restraining  them  from  hurting 
persons,  disquieting  places,  or  abusing  any  of  God’s 
creatures  to  our  harm. 

Q.  Has  Christ  given  his  Church  any  such  power  over 
the  devils  ? 

A.  Yes,  he  has :  see  St.  Matt,  x.  1 ;  St.  Mark  iii.  13 ; 
St.  Luke  ix.  1;  where  this  power  was  given  to  the 
Apostles ;  and  to  the  seventy -two  disciples,  St.  Luke 
x.  19 ;  4  and  two  other  believers,  St.  Mark  xvi.  17.  And 
that  this  power  was  not  to  die  with  the  Apostles,  nor 
to  cease  after  the  Apostolic  age,  we  learn  from  the 
perpetual  practice  of  the  Church  and  the  experience  of 
all  ages. 

Q,.  What  is  the  meaning  of  blessing  so  many  things 
in  the  Catholic  Church  P 

A.  We  bless  Churches,  and  other  places  set  aside  for 
divine  service ;  altars,  chalices,  vestments,  &c.  by  way 
of  devoting  them  to  holy  uses.  We  bless  our  meats 
and  other  inanimate  things  which  God  has  given  us  for 
our  use,  that  we  may  use  them  in  moderation,  in  a  man¬ 
ner  agreeable  to  God’s  institution;  that  they  may  be 
serviceable  to  us,  and  that  the  devil  may  have  no  power 
to  abuse  them  to  our  prejudice.  We  bless  candles,  salt, 
water,  &c.  by  way  of  begging  of  God  that  such  as  reli¬ 
giously  use  them  may  obtain  his  blessing,  &c. 

Q.  But  does  it  not  savour  of  superstition  to  attribute 
any  virtue  to  such  inanimate  things  as  blessed  candles, 
Holy  Water,  Agnus  Dei’s,  &c.  P 

A.  It  is  no  superstition  to  look  for  a  good  effect  from 
the  prayers  of  the  Church  of  God  ;  and  it  is  in  virtue  of 
these  prayers  that  we  hope  for  benefit  from  these  things 
when  used  with  faith,  and  daily  experience  shows  that 
our  hopes  are  not  vain. 

Q,.  What  do  you  mean  by  .Agnus  Dei’s  ? 

21  * 


246  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

A.  Wax  stamped  with  the  image  of  the  Lamb  of  God, 
blessed  by  the  Pope  with  solemn  prayers,  and  anointed 
with  the  holy  chrism.  \ 

Q.  What  warrant  have  you  m  scripture  for  blessing 
inanimate  things  ? 

A.  1  Tim.  iv.  4, 5, 4  Every  creature  of  God  is  good,  and 
nothing  to  be  refused,  if  it  be  received  with  thanksgiving  : 
for  it  is  sanctified  by  the  word  of  God  in  prayer.’ 

Q,.  Why  does  the  Church  make  use  of  the  sign  of  the 
cross  in  all  her  blessings  and  consecrations  ? 

A.  To  signify  that  all  our  good  must  come  through 
Christ  crucified. 

Q,.  What  do  you  mean  by  Holy  Water  P 

A.  Water  sanctified  by  the  word  of  God  and  prayer. 

Q.  What  is  the  use  of  Holy  Water  ? 

A.  It  is  blessed  by  the  Church  in  solemn  prayers,  to 
beg  God’s  protection  and  blessing  upon  those  that  use 
it,  and  in  particular  that  they  may  be  defended  from  all 
the  powers  of  darkness. 

Q.  Is  the  use  of  Holy  Water  very  ancient  in  the 
Church  of  God  ? 

A.  It  is  very  ancient,  since  it  is  mentioned  in  the 
Apostolical  Constitutions,  1.  8,  c.  29.  And  as  for  the 
English  nation  in  particular,  it  is  visible  from  the  epistles 
of  St.  Gregory  the  Great,  1.  9,  epist.71, 4  that  we  received 
it  together  with  our  Christianity.’ 

Q.  Have  the  holy  fathers  and  ancient  Church  Writers 
left  upon  record  any  miracles  done  by  Holy  Water  ? 

A.  Yes,  they  have;  more  particularly  upon  those 
occasions  when  it  has  been  used  against  magical  en¬ 
chantments  and  the  power  of  the  devil.  See  instances 
in  St.  Epiphanius,  Haer.  30 ;  in  St.  Hierome,  in  the  Life 
of  St.  Hilarion  ;  in  Theodoret,  1.  5,  Iiistor.  Eccl.  c.  21 ;  in 
Palladius  Histor.  Laus.  c.  6,  &c. 

Q.  What  is  the  order  and  manner  of  blessing  Holy 
W  ater  ? 

A.  1st,  The  priest  signs  himself  with  the  sign  of  the 
cross,  saying, 4  Our  help  is  in  the  name  of  the  Lord.’ 
Ans. 4  Who  made  heaven  and  earth.’  Then  he  proceeds 
to  the  blessing  of  the  salt  which  is  to  be  mingled  with 

the  water,  saying, 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  247 


The  Exorcism  of  the  Salt. 

1  exorcise  thee,  O  creature  of  salt,  by  the  living  + 
God,  bv  the  true  +  God,  by  the  holy  +  God  ;  by  that 
God,  who  by  the  prophet  Elisha  commanded  thee  to  be 
cast  into  the  water  to  cure  its  barrenness,  that  thou 
mayest  by  this  exorcism  be  made  beneficial  to  the  faith¬ 
ful,  and  become  to  ail  them  that  make  use  of  thee  health¬ 
ful  both  to  soul  and  body,  and  that  in  what  place  soever 
thou  wilt  be  sprinkled,  all  illusions  and  wickedness  and 
crafty  wiles  of  Satan  may  be  chased  away  and  depart 
from  that  place ;  and  every  unclean  spirit  commanded  in 
his  name,  who  is  to  come  to  judge  the  living  and  the  deacl^ 
and  the  world  by  fire.  Amen. 

Let  us  pray. 

O  Almighty  and  everlasting  God,  we  most  humbly 
implore  thy  infinite  mercy  that  thou  wouldst  vouchsafe 
by  thy  piety  to  bless  -f~  and  to  sanctify  -f-  this  thy  crea¬ 
ture  of  salt,  which  thou  hast  given  for  the  use  of  man¬ 
kind  :  that  it  may  be  to  all  that  take  it  for  the  health  of 
mind  and  body and  that  whatever  shall  be  touched  or 
sprinkled  with  it,  may  be  free  from  all  uncieanness,  and 
from  all  assaults  of  wicked  spirits,  through  our  Lord 
Jesus  Christ,  &c. 

After  this  the  Priest  proceeds  to  the  blessing  of  the  water , 

as  follows. 

I  exorcise  thee,  O  creature  of  water,  in  the  name  of 
God  the  Father  Almighty,  and  in  the  name  of  Jesus 
Christ  +  his  Son  our  Lord,  and  in  the  virtue  of  the  Holy 
+  Ghost ;  that  thou  mayest  by  this  exorcism  have  power 
to  chase  away  all  the  power  of  the  enemy ;  that  thou 
mayest  be  enabled  to  cast  him  out  and  put  him  to  flight 
with  all  his  apostate  angels,  by  the  virtue  of  the  same 
Jesus  Christ  our  Lord,  who  is  to  come  to  judge  the 
Jiving  and  the  dead,  and  the  world  by  fire.  Amen. 


248  THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

Let  us  pray. 

O  God,  who  for  the  benefit  of  mankind  hast  made  use 
of  the  element  of  water  in  the  greatest  sacraments,  mer¬ 
cifully  hear  our  prayers  and  impart  the  virtue  of  thy 
blessing  -f-  to  this  element,  prepared  by  many  kinds  of 
purifications ;  that  this  thy  creature  made  use  of  in  thy 
mysteries  may  receive  the  effect  of  thy  divine  grace 
for  the  chasing  away  devils  and  curing  diseases ;  and 
that  whosoever  shall  be  sprinkled  with  thus  water  in  the 
houses  or  the  places  of  the  faithful,  may  be  free  from  all 
uncleanness,  and  delivered  from  evil ;  let  no  pestilential 
spirit  reside  there,  no  infectious  air ;  let  all  the  snares  of 
the  hidden  enemy  fly  away  ;  and  may  whatever  envies 
the  safety  or  repose  of  the  inhabitants  of  that  place  be 
put  to  flight  by  the  sprinkling  of  this  water,  that  the 
welfare  which  we  seek  by  the  invocation  of  thy  holy 
name  may  be  defended  from  all  sorts  of  assaults. 
Through  our  Lord  Jesus  Christ,  &c. 

Then  the  Priest  mingles  the  salt  with  the  water ,  saying , 

May  this  salt  and  water  be  mixed  together  in  the  name 
of  the  Father,  -f-  and  of  the  Son,  -f-  and  of  the  Holy  + 
Ghost.  Amen. 

V.  Lord  be  with  you. 

R.  And  with  thy  spirit. 

Let  us  pray. 

O  God,  the  author  of  invincible  power,  King  of  an 
empire  that  cannot  be  overcome,  anti  for  ever  magnifi¬ 
cently  triumphant ;  who  restrainest  the  forces  of  the 
adversary,  who  defeatest  the  fury  of  the  roaring  enemy, 
who  mightily  conquerest  his  malicious  wiles ;  we  pray 
and  beseech  thee,  O  Lord,  with  dread  and  humility,  to 
regard  with  a  favourable  countenance  this  creature  of 
salt  and  water,  to  enlighten  it  with  thy  bounty,  and  to 
sanctify  it  with  the  dew  of  thy  fatherly  goodness,  that 
wheresoever  it  shall  be  sprinkled  all  annoyance  of  the 
unclean  spirit  may  depart,  and  ali  fear  of  the  venomous 


THE  CATHOLIC  CHRISTIAN  INSTRUCTED.  249 

serpent  may  be  chased  away,  through  the  invocation  of 
thy  holy  name ;  and  that  the  presence  of  the  Holy  Ghost 
may  be  every  where  with  us,  who  seek  thy  mercy. 
Through  our  Lord  Jesus  Christ,  who  with  thee  and  the 
same  Soly  Ghost  liveth  and  reigneth  one  God,  for  ever 
and  ever.  Amen. 

The  Blessing  being  ended, ,  the  Priest  sprinkles  himself 
and  the  people  with  the  water ,  sayings 

Anthem.  Thou  shalt  sprinkle  me,  O  Lord,  with  hyssop, 
and  I  shall  be  cleansed $  thou  shalt  wash  me,  and  I  snail 
be  made  whiter  than  snow. 

Psalm.  Have  mercy  on  me,  O  God,  according  to  thy 

great  mercy,  &c. 

Glory  be  to  the  Father. 

After  which  he  repeats  the  Anthem ,  ‘  Thou  shalt  sprinkle,’ 
&c.  Then  returning  to  the  altar,  he  says, 

V.  O  Lord,  show  us  thy  mercy. 

R.  And  give  us  thy  salvation. 

V.  O  Lord,  hear  my  prayer. 

R.  And  let  my  cry  come  to  thee. 

V.  The  Lord  be  with  you. 

R.  And  with  thy  spirit 

Let  us  pray. 

Hear  us,  O  holy  Lord,  Almighty  Father,  everlasting 
God,  and  vouchsafe  to  send  thy  holy  an^el  from  heaven 
to  guard,  cherish,  protect,  visit,  and  defend,  all  that 
dwell  in  this  habitation.  Through  Christ  our  Lord. 

Amen. 


The  Preface 


Page. 

.  3 


CONTENTS. 


Chapter  1. 

Of  the  Sign  of  the  Cross . 23 

Chapter  II. 

Of  the  Sacrament  of  Baptism . 25 

Chapter  III. 

Of  the  Ceremonies  of  Baptism,  and  of  the  Manner  of  admin¬ 
istering  this  Sacrament  in  the  Catholic  Church . 32 

Chapter  IV. 

Of  the  Sacrament  of  Confirmation,  and  of  the  Manner  of  ad¬ 
ministering  it . 40 

Chapter  V. 

Of  the  Sacrament  of  the  Eucharist . . .  45 

Section  I. 

The  first  Proof  of  the  real  Presence  from  the  Words  of  Christ 
at  the  first  Institution  of  this  blessed  Sacrament . 47 

Section  II. 

The  second  Proof  of  the  real  Presence,  from  St.  John  vi.  51, 

&c . 54 

Section  III. 

Other  Proofs  of  the  real  Presence  of  Christ's  Body  and  Blood 
in  the  Blessed  Sacrament .  60 

Section  IV. 

Transubstantiation  proved  5  Objections  answered . 67 

Section  V. 

Of  the  Bread  and  Wine  made  use  of  in  this  Sacrament . 74 

Section  VI. 

Of  Communion  in  one  Kind . 76 

Section  VII. 

Of  the  Manner  of  administrating  this  blessed  Sacrament ;  of 
Devotion  before  and  after  Communion ;  of  the  Obliga¬ 
tion  of  receiving  it,  and  of  its  Effects .  SO 


CONTENTS. 


251 

Page. 

Section  VIII. 

Of  the  Worship  of  Christ  in  this  Sacrament ;  Where  also  of 

Benedictions  and  Processions .  88 

Chapter  VI. 

Of  the  Sacrifice  of  the  Mass .  91 

Chapter  VII. 

Of  hearing  Mass;  where  also  of  the  Order  and  Ceremonies 

of  the  Mass,  and  the  Devotion  proper  for  that  Time. . .  97 

Chapter  VIII. 

Of  the  saying  Mass  in  Latin .  1 14 

Chapter  IX. 

Of  the  Sacrament  of  Penance;  of  Confession,  and  the 


Chapter  X. 

Of  Indulgences  and  Jubilees .  13d 

Chapter  XI. 

Of  the  Sacrament  of  Extreme  Unction . 136 

Chapter  XII. 

The  Order  of  the  P^ecommendation  of  a  Soul  that  is  just  de¬ 
parting .  140 

Chapter  XIII, 

Of  the  Office  for  the  Burial  of  the  Dead .  145 

Chapter  XIV. 

Of  Prayers  for  the  Dead,  and  of  Purgatory .  148 

Chapter  XV. 

Of  the  Sacrament  of  Holy  Orders . * .  156 

Chapter  XVI. 

Of  the  Superiority  of  Bishops,  and  of  the  Supremacy  of  the 

Pope . * . * .  1^9 

Chapter  XVII. 

Of  the  Celibacy  of  the  Clergy .  168 

Chapter  XVIII. 

Of  Religious  Orders  and  Confraternities .  175 

Chapter  XIX. 

Of  the  Sacrament  of  Matrimony,  and  of  the  Nuptial  Bene¬ 

diction  . . .  l8^ 


252 


CONTENTS. 


Pag** 


Chapter  XX. 

Of  the  Churching  of  Women  after  Childbearing .  193 

Chapter  XXI. 

Of  the  Fasts  of  the  Catholic  Church . . . .  195 

Section  I. 

Of  Fasting  and  Abstinence  in  general .  195 

Section  II. 

Of  the  Fast  of  Lent . 200 


Section  Illr 

Of  other  Days  of  Fasting  and  Abstinence  in  the  Catholic 
Church .  204 

Chapter  XXII. 

Of  the  Church  Office,  or  the  Canonical  Hours  of  Prayer  in 
the  Catholic  Church .  206 

Chapter  XXIII. 

Of  the  Festivals  of  the  Catholic  Church  ;  Where  also  of  the 

Holy  Week,  and  the  Ceremonies  thereof . 209 

Chapter  XXIV. 

Of  the  Invocation  of  Angels  and  Saints .  218 


Chapter  XXV. 

Of  the  Devotion  of  Catholics  to  the  blessed  Virgin  Mary; 
of  her  perpetual  Virginity ;  of  the  Beads,  Rosary,  and 
Angelns  Domini .  227 

Chapter  XXVI. 

Of  the  Use  and  Veneration  of  Relics  in  the  Catholic  Church  233 


Chapter  XXVII. 

Of  the  Use  of  Pictures  and  Images  in  the  Catholic  Church..  237 

Chapter  XXVIII. 

Of  Exorcisms  and  Benedictions  or  Blessings  of  Creatures  in 
the  Catholic  Church,  and  of  the  Use  of  Holy  Water.. . .  245 


